THEOSISCyrill of Alexandria
Should it occur, as stated, that a consecrated individual comes into contact with a corpse, he must "shave" and remove the hair from "his head," since at that time the hair is in some manner rendered unholy. This implies that if a sanctified person disregards his proper duties and sullies himself with actions of death, turning towards worldly desires, the outcome will be the loss of the adornments belonging to the pure dwelling. This act symbolizes a grave dishonor upon him, akin to the act of shaving hair. Through reflection on this topic, we may discern a deeper layer of insightful and profound meanings.
Read more (701 words)
It is not coincidental that the law directs us thus, as it speaks of one who dedicates his hair to God: "But if any man die suddenly, accidentally, in his presence, and he defiles thereby the head of his Nazirite: he shall shave his head on the day of his purification, and on the seventh day he shall shave it, and on the eighth day he shall bring two turtledoves, or two young pigeons, to the priest at the entrance of the tabernacle of meeting; and the priest shall offer one of the birds as a sin offering, and the other as a burnt offering, and shall cleanse him from the defilement of his dead body, and shall sanctify his head on that day" (Num. 6:9-11). The offering of a lamb is also prescribed.
This preliminary passage indeed leaves the seeker of Christian knowledge pondering its significance and purpose. I will attempt to elucidate these matters as best as I can. You, in turn, should be patient with me if I wander from the path, for this section of the law poses great complexity and its deeper implications are often veiled.
As the head of the body represents the intellect, as noted in Divine Scripture, we associate the natural thoughts originating from it with the hair of the head, for they grow from it. Therefore, when the mind is filled with virtuous thoughts, it is not, as it were, stripped and bare but adorned with the richness of divine wisdom. Conversely, if one's understanding of God is inadequate and lacking in the excellence of knowledge concerning what is right, the mind stands exposed, devoid of honor.
Amid these reflections, it is fitting to note that before the arrival of the Savior, Moses was tasked with guiding Israel toward knowledge of God, thereby sanctifying them. He made a vow of purity to God, promising adherence to the law when he stated, “All that the Lord hath said, we will do” (Ex. 24:3). Thus, he cultivated a mind ripe with understanding of the law, symbolized by hair dedicated to God, reflecting the glory bestowed by Moses' commandments. However, they ultimately defiled themselves over the death of Immanuel, and although Christ's death was indeed sacred, the guilt of His murder left a stain upon them.
Consequently, the law bids them to remove this taint, akin to a metaphorical haircut, by shearing away that which had accrued until the climactic day when Christ rose again, renewing humanity in incorruption and ushering in a new life of faith. After discarding the former teachings that led to spiritual decay, Israel is re-adorned, with a renewed mind no longer mired in shadows but enlightened with the truths of faith and righteousness. Do you not agree that those justified by faith are called to cast aside the former glories of the law, embracing instead the superior truths of the gospel?
How do you arrive at this conclusion? Paul, well-versed in the law, makes his stance abundantly clear when he states, “But what was an advantage to me, I counted as nothing for Christ's sake. And I counted all things as nothing for the excellency of the knowledge of Christ Jesus my Lord: for Him I gave up all things, and counted them all as rubbish, that I might gain Christ, and be found in Him, not with my own righteousness, which is of the law, but with that which is through faith in Christ, the righteousness which is of God by faith” (Phil. 3:7-9).
He also criticizes those who cling to circumcision within the law after the revelation of Christ's mystery, stating that they remain “without Christ, fallen away from grace; but we in spirit expect and hope for righteousness by faith” (Gal. 5:4-5). He emphasizes that the former commandment is now rendered obsolete and has been supplanted by the new evangelical commandment.
Thus, to annul the teachings of the law is signified by the mysterious directive for Israel, who had made a vow, to cut their hair as they are guilty of the offense of slaying the Lord, and to dedicate themselves to God with new teachings following the resurrection—elevated and thoughtful instruction grounded in the gospel commandments.