THEOSISCyrill of Alexandria
Some individuals came forward who had committed themselves to be dedicated to God, readily agreeing to contribute the amount of didrachms established by the law. However, for those who were less fortunate or lacked understanding, the payment was assessed based on their actual means during the priest's evaluation at that moment. This provides a clearer understanding of the Scripture. I also feel it is important to remind those who delve deeply into the Scriptures of how Christ addressed the Pharisees, directly referencing this commandment. They, in their pursuit of vanity, which the law condemned and while enforcing ‘doctrines of men,’ approached Him to ask, “Why do Your disciples violate the tradition of the elders? For they do not wash their hands before eating” (Mt. 15:2).
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The Saviour responded to them, “Why do you yourselves transgress the commandment of God for the sake of your tradition? For God commanded, ‘Honor your father and mother;’ and ‘Whoever speaks evil of father or mother, let him die’ (Ex. 20:12). But you say, ‘If anyone tells his father or mother, “Whatever benefit you might receive from me is a gift to God,” he need not honor his father or mother.’ Thus, by your tradition, you have nullified the commandment of God” (Mt. 15:3-6). The Pharisees, driven by greed and self-interest, aimed to maximize the number of people coming to them for the census mandated by the law, greedily collecting funds from all who came. It was common for some to avoid the census due to their poverty, especially as they needed to care for aging parents and had little means to do so. When the corrupt Pharisees learned of this, they rushed to encourage individuals to dedicate their offerings to God as soon as possible, disregarding the importance of honoring their parents and neglecting the prescribed duty to care for them. They instead insisted on fulfilling the law pertaining to offerings. Furthermore, violating the laws that prohibited using items meant for God's glory for personal gain, they taught children to say to their parents seeking assistance: “This is a gift... that which you would benefit from me,” implying that what I could offer you has been dedicated to God. Hence, they argued that the parents were breaking the law by claiming what had been given for God’s glory. This exploitation of sacred offerings was seen as innocent in the eyes of the Pharisees, who misinterpreted their lack of compassion for parents. This is what is indicated in the statement, “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 honor his father or his mother.” This implies that stating “a gift to God of what you could have received from me” would render one guilty of theft of sacred offerings.
Palladius. I believe this exposition is indeed accurate.
Cyril. Now that we have clarified the literal meaning, let's delve into the spiritual and contemplate the deeper realities.
Palladius. Let’s proceed.
Cyril. Each individual, Palladius, justified by faith and sanctified by the Spirit, has become a sacred offering to God. We owe our lives to Christ, for, as the Apostle Paul said, we were purchased at a “price” and do not belong to ourselves (1 Cor. 7:23; 6). “One died for all, that those who live should no longer live for themselves but for Him who died for them and rose again” (2 Cor. 5:15). He redeemed us by His own blood, paying the price for us. Thus, we approach Christ, the Redeemer of all, through faith and sanctification, in gratitude for His deeds, presenting to Him the gift of a righteous life. But the form of this offering varies, as it should: some pursue it with great fervor while others, acting with quickened spirits, cheerful minds, and enthusiastic hearts, eagerly aim to fulfill that which pleases Him.
According to the literal interpretation, the obligation to offer is typically placed on those between the ages of twenty and sixty, as this is when one enjoys physical strength and mental acuity, fully capable of grasping teachings and fulfilling duties. However, the Creator who knows our essence (Psalm 102:14) is aware of both our age and spiritual maturity. Hence, both men and women in this stage of life are called to offer what the law prescribes: fifty didrachms for males as their ultimate reflection of spiritual service, symbolized by the fullness of seven; and thirty for females, collectible but seen as lesser, signifying their unique role, represented by three tens.
Those between the ages of five and twenty must offer twenty didrachms for males and ten for females; at this tender age, the mind begins to develop the capacity to reason, though still immature, while the body strengthens. Do you not grasp what I am saying?
Palladius. I comprehend clearly.
Cyril. The spiritual development corresponds to the productive capacity of each individual, and typically, the female is regarded as less worthy. The statement by the Apostle Peter that a woman is a weaker vessel (1 Pet. 3:7) affirms this notion. A woman lacks certain natural qualities, remaining silent in the “churches” (1 Cor. 14:34), as she does not hold the right of speech and may not possess the same strength as a man for virtuous actions. From one month to five years, a male is assessed at five didrachms, and a female at three, for what fruit can there truly be from infants? Here, the Word of God subtly points to the newly baptized in Christ, as St. Paul noted that they are meant to consume spiritual milk (Heb. 5:12; 1 Cor. 3:2). The initial faith of the converts yields minimal fruit. Acknowledging this, the Apostles instruct the Gentile believers to avoid ‘fornication, strangling, and blood’ (Acts 15:20), while Christ's greater commandments affirm that those who keep them will do well (Acts 15:29); for indeed, one in early faith should not be overwhelmed with heavy burdens.
Further, the law required that from sixty years onward, fifteen didrachms should be asked from males, and ten from females; as age brings diminished productivity, paralleling how older plants struggle to bear fruit due to root decay. Thus, the just and merciful God recognizes the offerings according to each person's disposition and capacity; He does not reject the feeble or the aged but also rewards the strong, ensuring that all who wish to achieve glory will have an opportunity commensurate with their abilities. He pays attention to the weakest of conditions and those who lack understanding, assigning everyone a fruit based on their strength. This, I believe, is conveyed in the statement that he may stand before the sacrifice and that the priest may evaluate it by how much the hand of the one who made the promise can offer.
Palladius. What an intelligent explanation!