THEOSISCyrill of Alexandria
He who commands the sea and causes it to become dry, leading all rivers to desolation, initiates the account of such occurrences as those who have witnessed them firsthand can recount, while avoiding the earliest events. When the protective Lord delivered Israel from the oppressive control of wicked Egypt, He guided them through the sea, enabling them to traverse the waters as though on dry ground, for ‘the waters were thickened like a wall of water’ (Ex. 15:8), forming a barrier as recorded. Thus, He commanded the sea, making it passable akin to dry land. Should anyone wish to relate this message to a previous statement, they might reason accordingly.
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The Lord of Hosts, having nearly annihilated and subdued the land of Egypt through various signs and the death of the firstborn, who perished in a single night amidst widespread mourning, guided Israel through the sea, guided by a heavenly cloud (Psalm 67:8-9). The earth trembled, as heaven itself was disturbed (Ps. 67:8-9). The shaking earth refers, I believe, to Egypt. The cloud that concealed the Israelites as it led them, invisible to all others, is confirmed by the apostle Paul, who states that ‘the fathers of Israel... were baptized in the cloud and in the sea’ (1 Cor. 10:1-3). The prophet’s words remind us that the sea was made dry, and the rivers were left empty, recalling yet another miracle; when they entered the promised land under Jesus's guidance, following Moses, the Jordan again stopped its flow, as the Almighty halts the waters through His incomprehensible power. Blessed David recognized this wondrous act, declaring, ‘He that turneth the sea into dry land, in the river shall they pass with their feet’ (Psalm 65:6); indeed, with their feet, they crossed the Jordan. If it is stated that all rivers have run dry, we are encouraged to believe that what occurred to one can indeed happen to all by God's command. Nevertheless, some might interpret these words in an alternate light. If, he posits, the Lord of Hosts aims to strike Nineveh, He will do so ‘with resolve and without fear’; for He will bring destruction upon it, and despite its vastness, much like a sea overwhelming other nations with its warriors, He will easily shake its foundations and render it dry. Although the inhabitants act like mountain streams, they will inevitably be emptied. We identify the sea and the tumultuous rivers as the wicked and opposing powers, primarily Satan. However, Christ has nullified their strength, placing the once powerful under the feet of His followers. Bashan and Carmel have diminished, and the once flourishing Lebanon has become impoverished. The mountains tremble before Him, and the hills quake; the earth trembles at His presence, as does the entire universe and all within it. The prophetic utterance provides further evidence of the divine nature’s omnipotence and irresistible force. Bashan, a bounteous and fruitful region, along with Carmel and Lebanon, both renowned for their lush forestry, once harbored fierce tribes and giants, as recorded (Deuteronomy 1:28). Yet, they were rendered desolate, and with God’s guidance, the children of Israel triumphed over them and settled their land. This suggests that regions, once filled with fearsome and mighty men, likened to forests boasting numerous warriors, faced devastation and ultimately ended in ruin with their inhabitants annihilated. This is likely implied by the term ‘diminished.’ Therefore, how could the illustrious Nineveh escape conquest at God’s command? Besides Bashan and Carmel, with ‘the prosperity of Lebanon withering,' Lebanon denotes not only the mountain but also the entirety of the surrounding region. The ancient kings of Damascus and Phoenicia, once subject to the Israelites, appeared prosperous; even though they possessed an abundant army and formidable allies, they were defeated. The historical accounts reveal that the kingdom of Damascus was once laid waste by the kings from Judah. Thus, ‘the prosperity of Lebanon is withered,’ meaning that which was finest in Phoenicia, particularly the leaders of state affairs, has largely perished. What can be said about this, he continues, when by God’s will, with no exertion required, the very mountains and hills are lifted, resulting in the entire earth and its inhabitants shifting back toward nothingness, returning as if they never existed? For He who created it all in the beginning can easily bring it to ruin, as all that seems significant to humanity is mere nothingness to Him. It appears that blessed David shared similar reflections to those articulated, as evidenced in his words: ‘What is the sea, that thou hast run away, and thee, Jordan, that thou hast turned back? What are the mountains, that they tremble like sheep, and the hills like lambs?’ (Psalm 113:5-7). As previously stated, ‘with resolve and without fear’ is His approach. Moreover, to Him, the entire universe appears trivial, and the substances within it hold no worth when juxtaposed with divine and inexpressible glory; the prophet Isaiah affirms this, saying: ‘But as for all the Gentiles, they are as a drop from a bucket, and are counted as small as dust on the scales, to whom then will you liken God, or what likeness will you compare him with?’ (Isaiah 40:15-18). Some believe this indirectly refers to Nineveh, drawing comparisons with Bashan, recognized as a beautiful and esteemed region, and with Carmel and Lebanon, known for their prominence. Nineveh, worthy of awe and fame, is termed ‘diminished’ as it is soon to be toppled, along with its flourishing, chiefly the leaders and those of notable standing. By invoking the mountains and the verdant region, he maintains the metaphor throughout his discourse, speaking of those who are prosperous as belonging to the powerful or distinguished for their might or other attributes. However, when one considers the arrogant actions of the Jews against Christ and their subsequent devastation after His resurrection and ascension, these words can rightfully be attributed to the Jews; in this context, Bashan, Carmel, and even Lebanon can be understood as symbols for Judea. Bashan is likened to Judea for its description as a land flowing with milk and honey, the land abundant with wheat, olives, and vineyards. It is further associated with Carmel and Lebanon for its lofty reputation, elevated as if it were an endless expanse of flourishing foliage; however, ‘it is diminished,’ signifies that it has been turned over to formidable and powerful fellers that have caused them to fall like trees. Zechariah alludes to a similar notion, as if addressing Jerusalem: ‘Open thy doors, O Lebanon, that the fire may consume thy cedars; let the cedar fall, for the nobility has greatly diminished; let the oaks of Bashan weep, for the oak that was planted is cut down’ (Zech. 11:1-2). In another instance, he more clearly states, ‘And the lamentation of Jerusalem shall be like the mourning of a pomegranate orchard in a sowing field’ (Zechariah 12:11). He likens Jerusalem to Lebanon, referring to the cedars that fall, like the nobles and the oaks of Bashan, symbolizing the prominent individuals within it; the speech here is metaphorical as noted.