THEOSISCyrill of Alexandria
Cyril observes that the law prescribes the method of sacrifice in a way accessible to all, emphasizing the necessity of action and condemning negligence in what is essential. He states: “But if he is unable to bring two turtledoves or two young pigeons, let him bring a tenth of an ephah of wheat flour for a sin-offering; let him not pour oil upon it, neither let him put leaven upon it, for it is a sin-offering; and he shall bring it to the priest, and the priest shall take a full handful of it for a memorial, and burn it upon the altar as a sacrifice to the Lord: And so the priest shall cleanse him from his sin, whereby he hath sinned in any of these things, and it shall be forgiven him: and the rest shall belong unto the priest as an offering of bread” (Lev. 5:11-13).
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Within this context, there is no direct correspondence to Christ; this particular sacrifice directs our attention solely to the life of the individual offering, to the means of access to the Father through Christ, and to a dedication to God. Here, wheat flour is presented, the basis of bread, symbolizing life itself. The lack of oil signifies that this offering must not be adorned with joy or richness, as indicated by the absence of leaven, emphasizing that this is indeed an offering for sin. Sin is inherently mournful and devoid of fragrance, contrasting with virtue, which is full of joy and replete with a pleasing aroma derived from faith in God. Thus, the offering of wheat flour devoid of oil reflects a life lacking in joy and fragrance. However, in Christ, this offering transforms into joy, gaining the aroma of faith, and is presented to God through Him, who cleanses the impure and purifies the heart. The instruction is that “the priest take of the flour of wheat, and offer it upon the altar of burnt-offering” to the Lord, for in Christ we are “brought in,” and through Him, we who are impure approach God (Eph. 2:18). We are justified by faith and elevated “into a fragrance pleasing” to the Father (Eph. 5:2), whereby we ourselves are no longer the sweet-smelling offering, but Christ within us. Palladius affirms this truth.