As the firstfruits of our renewed humanity, Christ escaped the curse of the law precisely by becoming accursed for our sake. He overcame the forces of corruption by himself becoming once more “free among the dead.” He trampled death under foot and came to life again, and then he ascended to the Father as an offering, the firstfruits, as it were, of the human race.
“He ascended,” as Scripture says, “not to a sanctuary made by human hands, a mere copy of the real one, but into heaven itself to appear in God’s presence on our behalf.”
Christ is the life-giving bread that came down from heaven, and by offering himself to God the Father as a fragrant sacrifice for our sake, he also delivers us from our sins and frees us from the faults that we commit through ignorance.
We can understand this best if we think of him as symbolized by the calf that used to be slain as a holocaust and by the goat that was sacrificed for our sins committed through ignorance. For our sake, to blot out the sins of the world, he laid down his life.
Recognized then in bread as life and the giver of life, in the calf as a holocaust offered by himself to God the Father as an appeasing fragrance, in the goat as one who became sin for our sake and was slain for our transgressions, Christ is also symbolized in another way by a sheaf of grain, as a brief explanation will show.
The human race may be compared to spikes of wheat in a field,
rising, as it were, from the earth, awaiting their full growth and
development, and then in time being cut down by the reaper, which is
death. The comparison is apt, since Christ himself spoke of our race
in this way when he said to his holy disciples: “Do you not
say, 'Four months and it will be harvest time?' Look at the fields I
tell you, they are already white and ready for harvesting. The
reaper is already receiving his wages and bringing in a crop for
eternal life.”
Now Christ became like one of us; he sprang from the holy Virgin
like a spike of wheat from the ground. Indeed, he spoke of himself
as a grain of wheat when he said: “I tell you truly, unless a
grain of wheat falls into the ground and dies, it remains as it was,
a single grain; but if it dies its yield is very great.” And
so, like a sheaf of grain, the first fruits, as it were, of the
earth, he offered himself to the Father for our sake.
For we do not think of a spike of wheat in isolation, any more than
we do of ourselves. We think of it rather as part of a sheaf, which
is a single bundle made up of many spikes. The spikes have to be
gathered into a bundle before they can be used, and this is the key
to the mystery they represent, the mystery of Christ who, though
one, appears in the image of a sheaf to be made up of many, as in
fact he is.
Spiritually, he contains in himself all believers. “As we have
been raised up with him,” writes Saint Paul, “so we have
also been enthroned with him in heaven.” He is a human being
like ourselves, and this has made us one body with him, the body
being the bond that unites us.
We can say, therefore, that in him we are all one, and indeed he
himself says to God, his heavenly Father: “It is my desire
that as I and you are one, so they also may be one in us.”
Commentary on Numbers 2: PG 69, 617-24
Cyril of Alexandria (d. 444) succeeded his uncle Theophilus as patriarch in 412. Until 428 the pen of this brilliant theologian was employed in exegesis and polemics against the Arians; after that date it was devoted almost entirely to refuting the Nestorian heresy. The teaching of Mestorius was condemned in 431 by the Council of Ephesus at which Cyril presided, and Mary’s title, Mother of God, was solemnly recognized. The incarnation is central to Cyril’s theology. Only if Christ is consubstantial with the Father and with us can he save us, for the meeting ground between God and ourselves is the flesh of Christ. Through our kinship with Christ, the Word made flesh, we become children of God, and share in the filial relation of the Son with the Father.
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