THEOSISCyrill of Alexandria
Cyril. The unwavering hope of the holy priests and the permanence of their inheritance were divinely illustrated in a profound manner. Toward the conclusion 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 setting forth the Sabbath and instructing that the land is to remain fallow in the seventh year, He further commanded, “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). The significance of the land being released and the meaning of the year of release will be discussed soon. However, the privileged inheritance allotted to the Levites will also be clarified; in the meantime, it is noted: “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 for ever 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 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. Could you clarify what the law indicates here? I'm having difficulty understanding.
Cyril. Listen closely. If someone within a city sells a house, it is stated that the original owner has the right to redeem it within one year, and if he fails to do so, then the buyer retains ownership permanently. However, it is permitted for a field or estate to be returned at any time by the seller, provided they pay back the buyer. If the seller cannot reclaim the land, it will revert in the fiftieth year without any payment from the original owner; this is the law's provision for the common people. Yet, the Levitical possession is held in special honor, as it may always be redeemed and cannot be sold—“this,” as it is said, “is the portion and lot of them.”
Palladius. So, then, does the law serve only this purpose for us, or can it yield anything necessary from our study?
Cyril. How, then, can the law be spiritual (Rom. 7:14)? The Scriptures mention that property in the city cannot be redeemed after one year, while that outside the city and in the fields may always be reclaimed. It is evident that the wise God places little significance on the literal meaning when a spiritual interpretation follows, revealing the true essence.
Palladius. Can you explain what the law refers to?
Cyril. The context of this sale may not be clear, Palladius, as it is hard for anyone to grasp, even at its most basic level. Nonetheless, I will share my thoughts. Consider this: when those who raid cities and land seek captives, who do you think are easier to capture—those encased in fortified cities or those in open fields?
Palladius. It is obvious; capturing those in unprotected fields is more accessible.
Cyril. Indeed, you are correct. And in terms of quality of life, who is likely to be more prudent, the educated citizens of the city or those raised in a rural environment? Do not villagers often find it more challenging to defend themselves, while city dwellers can confer and make prudent decisions during times of need?
Palladius. That seems right; although even they can be overcome.
Cyril. Certainly, and many would understand if villagers were taken captive, due to their lack of fortification and lesser judgment compared to city dwellers. In contrast, if they defended their possessions against enemies but surrendered because of cowardice, many would rightly condemn them.
Palladius. Very true.
Cyril. Now consider the Jews in the holy city, of whom the God of all declares: “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 also learned in the law; thus, the prophet declares, “Happy are we, O Israel, that we know what is pleasing to God” (Bar. 4:4). Surely, such individuals are invulnerable to demonic assaults if they choose to live righteously and follow Divine laws.
Palladius. That is certainly the case.
Cyril. The Gentile throngs, being simpler and more susceptible, can easily fall into the snares of Satan, given their lack of divine guidance and the absence of the law's teachings.
Palladius. That appears true.
Cyril. Hence, the Jews, residing in a city fortified by divine protection and endowed with knowledge of God's desires, if they reject their designated inheritance and stray from their great hope without repenting as the year of redemption approaches—namely, with the coming of our Savior—will remain ensnared under the power of he who purchased them, namely Satan. 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, burdened with ignorance, are perpetually captives of others, yet they can always receive redemption through the mercy of God, reclaiming their inheritance called to freedom in the season of release, when Christ liberated all creation from demonic dominion, breaking the chains of sin, justifying by faith, and sanctifying by the Spirit—overcoming through His cross “the manuscript that was written about us” (Col. 2:14). But the Levitical inheritance is secured; the heritage of the saints is firmly established with abiding hope. As Christ told the inquisitive Mary, “thou hast chosen the good part, which shall not be taken away from her” (Luke 10:42). The redemption and steadfast hope in Christ belong to all—including the lesser priests, the greater priests, the people, and everyone in general.
Palladius. Therefore, Israel may lose their inheritance due to ignorance of the time of redemption, while the Gentiles will possess hope, and through Christ, the natural benefits will be restored.
Cyril. Thus I believe; our assertion shall be confirmed in truth by the God of all, illustrated elsewhere by Ezekiel concerning the distribution of property: “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). Does this statement seem clear to you, and is the meaning understood?
Palladius. Quite a bit, but I would greatly appreciate further clarity from you.
Cyril. The term "elder" refers to the High Priest, who is charged with leading the people he oversees. Given that the holy priests have been allotted necessary and chosen inheritances that God intended should remain theirs eternally, it is important for this to be made explicit. Should one of the elders—or priests—allocate something from his inheritance to his offspring, it must be established that such a gift cannot be taken from the recipient; for this inheritance does not transfer from outsiders to anyone but from one priest to another. If it were given to a slave, the recipient would not hold it permanently, as it would revert to the elder in the year of release. Furthermore, it commands that priests avoid coveting the inheritances of others, indicated by “Let not the elder take of the inheritance of his people.” Does this explanation suffice for your understanding?
Palladius. It absolutely does.
Cyril. Let us then proceed to explore the spiritual significance. The items designated in the law serve as images, and the shadows offer the true imprint of reality.
Palladius. That is indeed truthful.
Cyril. Beneath the surface, the inheritances passed from parents to offspring remain steadfast and unchanging; by contrast, those transferred from masters to slaves are subject to forfeiture. This principle is confirmed in the Holy Scriptures.
Palladius. That makes sense.
Cyril. We, justified by faith, have one Elder—Christ—who owns the divine inheritance from God the Father. Thus, He expressed in prayer: “All things are Mine, and I am glorified in them” (Jn. 17:10). The divine poet also states, “He ascended on high, took captivity captive, received gifts for men” (Ps. 67:19; cf. Eph. 4:8). The Lord has established various roles within the Church, including apostles, prophets, and teachers (1 Cor. 12:28), and to each is granted according to the Spirit: the word of wisdom, the word of knowledge, and so forth (1 Cor. 12:8). By His grace, He enriches the souls of His beloved (1 Cor. 12:8). The possession granted to the holy and liberated is stable and enduring; yet those with a servile spirit, like the Israelites who reject the liberating gift of faith and remain shackled by vile sin, find even the grace imparted by Moses—the knowledge of the law leading to truth—alienated from them. They find no inheritance with the saints, nor any portion with Christ: “For to everyone who has,” it is said, “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; Luke 8:18). The Savior illustrated how Israel, devoid of faith and the dignity of freedom, lost their inheritance, affirming the weight of this law by stating: “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). Hence, the right to share in the inheritance is only proper to those who are free and not to those still under bondage: children are those who dwell within the household, not the slaves.
Palladius. That is commendable.
Cyril. Furthermore, when it states, “Let not the elder take of the inheritance of his people,” implying that the inheritance belongs to “his sons,” it suggests that Christ—our Elder—will never bestow on any consecrated individual an inheritance unworthy of them. For there is a distinct legacy for those who have devoted their lives to God and a different, lesser inheritance for those disinclined to do so.
Palladius. How could it be otherwise?