THEOSISCyrill of Alexandria
The description of the burnt offering becomes evident through the previous discussion. The appropriate manner in which to conduct this particular sacrifice (the grain offering) is outlined in the following command: ‘This is the law concerning the grain offering: ... The children of Aaron shall bring it before the Lord upon the altar. They shall present it before the Lord at the altar, allowing the priest to take a handful of the grain offering, along with flour and oil, and everything leavened from the sacrifice, burning it on the altar as a pleasing aroma, a memorial before the Lord. The remainder shall be consumed by Aaron and his sons; they must eat it unleavened in the holy place, within the court of the tabernacle, and it shall not be baked with leaven.
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These are granted to them as a share of My offerings. They are highly sacred, akin to the sin offering and the sacrifice of obedience. All male descendants of Aaron may partake of it. This offers an everlasting portion throughout your generations of the Lord's offerings. Anything that touches it will be sanctified’ (Lev. 6:14-18). The burnt offering, thus, represents the complete and perfect dedication of God's chosen ones, while the sacrifice suggests a partially holy and subordinate existence devoted to God. This is symbolized by the wheat flour and oil presented by the priest, indicating that even a life partially consecrated to God should be wholly fragrant and filled with the brightest hopes. Don’t you perceive our good works as fragrant? Palladius. Indeed, I do. Cyril. So isn’t it true that these acts are done with noble intentions? Palladius. Certainly; they will surely be met with God’s promises. Cyril. Thus, the wheat flour mixed with leaven and oil symbolizes a life marked by fragrance and glory. Palladius. You speak rightly; yet what sort of life can be considered partly holy? Cyril. It is neither one that attains the heights of holiness nor one that follows a very lofty path like that of John or the holy Apostles; nor can it be a life diminished by surrendering to something less noble. Would not those who live worldly lives and bear children, if they choose to lead commendable lives, have a life ‘divided’ between God and worldly pursuits, as the blessed Paul mentions (1 Cor. 7:33)? Palladius. Divided indeed; how could it be otherwise? Cyril. Therefore, a life not fully devoted to God—but rather one that exists in a state of balance, looking both ways—resembles the partial dedication of fragrant wheat flour, which the law recognizes as a reminder of the one who offered it through the priestly service. In making offerings, we too create a memorial for ourselves to God through its aroma, for Christ intercedes on our behalf with both total holiness, as in a burnt offering, and also with a nature that is not completely holy, establishing a separation between the world and God, resembling a sacrifice that is partially set apart for God. And the sacrifice must be unleavened, indicating that all our deeds should be pure, for the glory of God. Likewise, the Saviour has cautioned against praying ostentatiously in public, looking mournful while fasting, and calling attention to oneself when giving to the needy (Matthew 6:1, 5, 16); for such behaviors introduce a leaven that taints the sacred offering. Conversely, actions performed for the glory of God should be free from any semblance of human sacrifice, ensuring they remain as truly unleavened and holy offerings. The leftovers from the sacrifice are designated for the priests' sustenance, with every male partaking in a holy location. The consumption of the sacrifices by the priests in the holy space honors our most sacramental rites, and the fact that males partake indicates the grave nature of indulgence among God's chosen ones; excessive pampering leads to corruption, stripping a person of spiritual blessings and disconnecting them from the divine gifts granted to the saints. Judas too indulged excessively, leading to his downfall; his thoughts were neither noble nor courageous, resulting in his alienation from God's blessings and the privileges of the saints. Palladius. Indeed, it is so.