THEOSISCyrill of Alexandria
Certain individuals who had committed themselves to God felt a strong inclination to present a specific amount of didrachms that the law required. However, if any of the participants were financially inadequate or uninformed, their contributions were assessed not by the established law but by the priest’s determination based on their ability to pay. This conveys a clearer understanding of Scripture. It is also vital to remind those who seek deeper knowledge of the Scriptures about an encounter between Christ and the Pharisees where He directly addressed this commandment.
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They, in their pursuit of a life driven by vanity and contrary to the law, as well as ‘teaching doctrines, commandments of men’ (Matthew 15:9), approached Him with the question: ‘Why do Your disciples transgress the tradition of the elders? For they do not wash their hands when they eat bread’ (Matthew 15:2). The Saviour responded, ‘Why do you also transgress the commandment of God for the sake of your tradition? For God commanded, “Honour your father and mother,” and, “He who speaks evil against father or mother, let him be put to death.” But you say, “If anyone says to his father or mother, ‘A gift to God that you would have gained from me,’ he may not honour his father or mother”’ (Matthew 15:3-6; cf. Exodus 20:12). The Pharisees, driven by greed, sought to attract as many individuals as possible to their counting of offerings as a means to fill their own coffers. It was only natural that some individuals, facing poverty and the need to support elderly parents with their meager earnings, would avoid this practice. Yet, upon learning of this, the unscrupulous Pharisees urged them to hastily dedicate what they had to God, disregarding justice and the commandment to care for their parents while clinging to the law concerning offerings. According to the law, it was deemed a sin to misappropriate anything designated for the glory of God, referred to as a gift. They began instructing those parents seeking assistance to consider it as a ‘gift… that you would have gained from me,’ claiming that any help given to them was instead dedicated to God, thus insinuating that they were transgressing the law by taking what was meant for divine glory and receiving it unlawfully. These perpetrators fabricated such deceitful rationalizations to defend what was inhumane to parents, which they termed innocent. This aligns with what is stated: ‘And you say, if any man shall say to his father or mother, “A gift of that which thou wouldst use of me,” he may not honour his father or mother’; which is to imply it is permissible for one to say, ‘A gift to God of that which thou wouldst use of me,’ thus labeling any assistance rendered as theft of sacred offerings. Palladius. I believe this is a commendable and accurate interpretation. Cyril. Now that we have grasped the literal meaning, let us delve into the spiritual understanding and explore the contemplation of things beyond the physical. Palladius. Let us proceed. Cyril. Each individual, Palladius, justified through faith and sanctified by the Spirit, becomes a sacred offering to God. Our very existence is owed to Christ, for as the Apostle Paul declared, we were bought with a ‘price’ and do not belong to ourselves (1 Corinthians 7:23, 6ff.) and, ‘He died for all, that those who live should no longer live for themselves, but for Him who died for them and rose again’ (2 Corinthians 5:15). He redeemed us with His own blood from God and the Father. Thus, we come to Christ, the Redeemer of all, through faith and sanctification, in gratitude for what He has accomplished for us, presenting to Him the offering of a righteous life. The manner of this offering varies, and is not uniform; indeed, some pursue it with fervor, while others approach it with less zeal and with varying degrees of readiness and joyful determination to fulfill what they ought to do in a manner pleasing to Him. The individuals who fit this description are typically between the ages of twenty and sixty, for by the age of sixty, both physical vitality and mental acuity are believed to be at their peak. It is noted that even the intellectual ability to comprehend learning is still strong at this age. God, who knows ‘our creation’ (Psalm 102:14), is also aware of the spiritual age within our souls; hence, the relationship between our physical form and mental state is profound. Therefore, both men and women in spiritual maturity should make offerings prescribed by law: men – fifty didrachms, which symbolically represent the wholeness and ultimate fulfillment of spiritual service, as demonstrated by the number seven – seven. Women, on the other hand, are recognized with a requirement of thirty didrachms; though they may be viewed as less honorable than men, they too bear fruit in their nature, represented by three tens. For those aged five to twenty, males owe twenty didrachms, while females owe ten, for it is only from around the age of five that intellect begins to mature, although still in its formative stages. Do you grasp the essence of what I am conveying? Palladius. Yes, I understand it thoroughly. Cyril. Therefore, the measure of spiritual maturity corresponds to the offering of each individual. The female sex is often regarded as lesser in value compared to the male, a point made evident by the Apostle Peter (1 Peter 3:7). She is seen as a weaker vessel, not allowed to speak publicly in the ‘churches’ (1 Corinthians 14:34), as this right has not been granted to her, and she is not as resilient in virtue as man. From one month to five years of age, males are required to present five didrachms and females three didrachms. The reality is that infants bear no significant fruit; herein, the Word of God subtly refers to newborns in Christ, who, as St. Paul stated, are inclined to ‘milk’ (Hebrews 5:12; 1 Corinthians 3:2). From those newly called into faith and still in their infancy, the fruit remains small. Aware of this, the divine apostles advised the Gentile believers concerning the avoidance of ‘fornication, strangling, and blood’ (Acts 15:20), despite Christ imparting deeper gospel commandments and emphasizing that adherence is commendable (Acts 15:29); for those tender and immature in faith should not be overwhelmed with excessive rules. The law also mandated that for those over sixty years of age, males should offer fifteen didrachms while females should offer ten; this is due to their declining strength and vitality, similar to older plants that bear diminished fruit due to the deterioration of their roots. Hence, the truly just and merciful God accepts offerings based on each person's circumstances and mental capacity, ensuring that He does not overlook the weak or those lacking capacity, nor does He neglect the strong, but rather opens a pathway for everyone seeking glory as per their capability. He Himself tends to the most vulnerable, as well as to those less discerning, assigning each individual a measure of fruit according to their strength. I believe this is what is meant when it is stated, ‘that he may stand before the sacrifice, and that the priest may estimate it, as the hand of him that promised can.’ Palladius. This explanation is profoundly insightful!