THEOSISCyrill of Alexandria
Cyril. The steadfastness of the hope held by the holy priests and the permanence of their inheritance was revealed in a profound manner. At the conclusion of the book of Leviticus, it states: "And the Lord spake unto Moses on mount Sinai, saying, Declare unto the children of Israel, and say unto them, When ye come into the land which I give unto you, then shall the land rest on the sabbath of the Lord: six years shalt thou sow thy field, and six years shalt thou prune thy vineyard, and gather their produce: and in the seventh year shall be the sabbath of the rest of the land, the sabbath of the Lord" (Leviticus 25:1-4). After defining the Sabbath and commanding that the land be left unsown and unploughed in the seventh year, He also stated: "And thou shalt count to thee seven sabbath years, seven times seven years, that thou mayest have forty-nine years in seven sabbath years: and shalt sound the trumpet in the seventh month, in the tenth day of the month, in the day of purification shalt thou sound the trumpet throughout all thy land: and thou shalt sanctify the fiftieth year, and declare liberty in the land to all the inhabitants thereof: let it be thy jubilee: and every man shall return to his own possession, and every man shall return unto his own tribe. ... In the year of jubilee ye shall return every one to his own possession" (Lev. 25:8-10:13). We will later discuss the significance of the land's release and the meaning of the year of release. However, the selection of the Levites’ inheritance will be clarified shortly; it is also written: "If a man sell a dwelling house in a walled city, he may redeem it before the expiration of a year from the sale thereof: within a year he may redeem it; but if it be not redeemed before the expiration of a whole year, the house which is in a walled city shall remain forever with him that bought it in his generations, and shall not depart from him in the jubilee. And the houses in the villages, around which there is no wall, should be considered on a par with a field of land: to buy them out... and in the jubilee they shall depart from it. And the cities of the Levites, the houses in the cities of their possession, the Levites may always redeem; and whosoever of the Levites will not redeem, the house sold in the city of their possession shall depart in the jubilee, because the houses in the cities of the Levites are their possession among the children of Israel; and the fields round about their cities may not be sold, because it is their everlasting possession" (Lev. 25:29-34). Palladius. What does the law state here? I don't fully understand. Cyril. Pay attention. If someone in the city has purchased a house from the owners, the seller is indeed allowed to redeem it within a year of the sale; if he fails to do so, the buyer becomes the permanent owner after that year and is no longer obliged. However, with regard to plots of land, it is stated that these can always be reclaimed once the seller repays the buyer. If he cannot repay and reclaim his possession, it will be returned in the fiftieth year without any payment. The law acknowledges the benefits of long usage as settling what is owed. This was established by God for the common people. The Levitical possession, however, was designated for special and continual honor, as it was noted that it could always be reclaimed and was not to be sold, for "this," he says, "is their portion and lot." Palladius. Is this, then, the limited purpose of the law, and can study yield nothing necessary? Cyril. How else would the law be spiritual (Rom. 7:14)? Or does not Scripture indicate that what is in the city cannot be redeemed after a year, but what is outside the city and in the fields may always be reclaimed? The wise God places little emphasis on the literal interpretation when the spiritual essence is revealed, and the true nature of things is clear. Palladius. Clarify, then, the law's message. Cyril. The matter of this sale is not straightforward, Palladius, and is hard to grasp, even for one wishing to consider it simply. Yet I will share what comes to mind. I also invite you to consider and respond: for those engaging in warfare, who do you think would be easier to capture, those within well-fortified cities, or those in unprotected fields? Palladius. It is quite evident. It is far simpler to take captive those in exposed fields. Cyril. You are indeed correct. Which do you believe live more righteously, those versed in the law within the city, or those less educated in the villages? Are not the villagers less capable of ensuring their own safety, while those in fortified cities can deliberate wisely and conduct necessary discussions? Palladius. True; although they too may be overcome. Cyril. Yes, and one may empathize with the village dwellers if they are captured due to poor judgment; they are not shielded by walls and might lack the discernment of city dwellers. Conversely, those residing in cities, having defended their land and secured their possessions against enemies, would justly be criticized if, after successfully defending themselves, they voluntarily surrendered to adversaries, falling victim to their own cowardice. Palladius. Indeed, you speak well. Cyril. Consider now the Jews in the holy city, which the Almighty affirms: "I will be for it, saith the Lord, a wall of fire round about it, and I will be glorified in the midst of it" (Zech. 2:5). They are knowledgeable in the law; therefore, the prophet declares: "Happy are we, O Israel, that we know what is pleasing to God" (Bar. 4:4). Do you not believe such individuals would be thoroughly safeguarded from demonic influences, provided they choose to live rightly and follow Divine commandments? Palladius. Certainly. Cyril. The Gentiles, however, being more simplistic and easily swayed, may quite naturally become prey to the adversary Satan, lacking divine assistance and the guidance of the law. Palladius. This seems accurate. Cyril. Thus, the Jews, residing within a fortified city, blessed with divine support and possessing a knowledgeable mind, when neglecting their rightful inheritance and becoming intoxicated with disobedience, risk remaining forever under the dominion of Satan, unless they awaken from their folly and return their property at the advent of their Redeemer. For "Behold, saith the Lord, by your iniquities ye are sold for your sins, and your mother is put away" (Isaiah 50:1). Conversely, the Gentiles, afflicted with ignorance, can continually be redeemed by the mercy of God: they will receive their inheritance, having been called to freedom during the year of Jubilee, when Christ liberates all from the tyranny of evil, unshackling them from sin, justifying them through faith, and sanctifying them through the Spirit, having nullified by His cross "the manuscript that was written about us" (Col. 2:14). Yet the Levitical possessions remain untouchable: the heritage of the saints is securely preserved, and they harbor steadfast hope. Thus, Christ assured His devoted follower Mary that she had "chosen the good part, which shall not be taken away from her" (Luke 10:42). The redemption and unwavering hope in Christ belong to everyone, from the least priest to the greatest, as well as to the broader populace. Palladius. Therefore, Israel shall sell their inheritance, unaware of the year of redemption, while the Gentiles shall possess hope, and through Christ, the restoration of natural benefits will occur. Cyril. This appears accurate; our words will be confirmed in truth by the God of all, as further articulated through Ezekiel concerning property distribution: "Thus saith the Lord God, If a prince give a gift to any of his sons, it shall go to his sons also as an inheritance; this possession of theirs shall be hereditary. But if he gives out of his inheritance to any of his slaves a gift, it shall belong to him only until the year of his release, and then it shall return to the prince. Only to his sons shall his inheritance pass. But the prince may not take from the hereditary portion of the people, driving them out of their possession; from his own possession only may he devote to his children, so that none of my people shall be driven out of their possession" (Ezekiel 46:16-18). Is this statement clear to you, and does its meaning resonate? Palladius. Very much so; yet, I would be eager to learn more from you. Cyril. The term 'Elder' refers to the High Priest, appointed as the leader of the people. Since the holy priests were assigned necessary and treasured inheritances, and since God ordained their perpetual reservation, this needed to be established. If, the Lord suggests, a priest were to divide part of his inheritance to his children, let it be firmly established that the gift given should remain with him who received it; for this inheritance does not pass from outsiders but is transmitted from priest to priest. If he gives it to one of the slaves, the one who receives it shall not hold it permanently, but instead, it should revert to the priest in the year of release. Additionally, he connects the command to the priest, advising against coveting the inheritances of others, as indicated by "Let not the elder take of the inheritance of his people." Does this explanation suffice for clarity? Palladius. Indeed, it does. Cyril. Let us now delve into the spiritual implications: the gifts outlined in the law serve as symbols, and the shadows inscribe the truth's image. Palladius. That is indeed true. Cyril. The inheritances passed down from parents to their children are unshakeable and eternal; conversely, those passed from masters to slaves are transient and can be lost. This is affirmed in the Holy Scriptures. Palladius. I understand. Cyril. As believers justified by faith, we have one Elder—Christ—who possesses the inheritance belonging to God the Father. Therefore, He communicated to the Father in a prayerful manner: "All things are Mine, and I'm glorified in them" (Jn. 17:10). The divine psalmist also proclaims that He "ascended on high, took captivity captive, received gifts for men" (Ps. 67:19; cf. Eph. 4:8); for "God hath set others in the Church, first apostles, second prophets, third teachers" (1 Cor. 12:28), and "To one is given by the Spirit the word of wisdom, to another the word of knowledge," and so forth (1 Cor. 12:8). Through His generosity, He enlightens the souls of those who love Him. So firmly established is the possession of that which is granted to the holy and the liberated; however, those with a spirit of servitude, like the Israelites who reject true faith, remain bound by the chains of their sinful wretchedness, losing the grace given through Moses, which imparts the knowledge of the law that guides to truth. They possess no inheritance among the saints nor any share with Christ: "For to everyone who has," it is stated, "it shall be given and increased, but from him who does not have, even that which he has shall be taken away" (Matthew 25:29, 13 and Luke 8:18). Our Savior highlighted how Israel, lacking faith and the dignity of freedom, forfeited their inheritance, thus underscoring the law’s intent; He warned that "Verily, verily, I say unto you, Whosoever committeth sin is the slave of sin. But the slave does not abide in the house forever; the Son abides forever. Therefore, if the Son sets you free, you shall be free indeed" (John 8:34-36). Thus, the right to partake in the inheritance belongs solely to the free, and not to those under bondage, as it is stated: sons remain in the house, while slaves do not. Palladius. Well said. Cyril. The law indicates, "Let not the elder take of the inheritance of his people," and allows the inheritance for "his sons," suggesting that Christ, our Elder, will never assign an unsuitable inheritance to any of the consecrated. Is it not a different inheritance meant for those who have not committed themselves to God, and a superior inheritance for those who have been chosen and elevated in Christ? Palladius. How could it be otherwise? Cyril.