Cyril of Alexandria’s contributions to theology are not confined to his prominent role in the fifth-century christological conflict, but are also vital to the development of biblical exegesis. Drawing insights from older contemporaries, Cyril examines in depth the historical contexts of prophetic texts, utilizing his knowledge of events and geographical locations in deriving his interpretations. Imperfect though his knowledge is, his approach is worthy of admiration because it combines historical analysis with moral and spiritual perspectives in achieving a balance that cannot be labeled as either “Alexandrian” or “Antiochene.” This balance is assured by the broad diversity among Cyril’s sources, namely, Didymus the Blind, Jerome, and Theodore of Mopsuestia. Cyril in turn has exerted a direct influence on Theodoret of Cyrus, thus forging a link in the succession of patristic exegetical developments.
For Cyril, as for the Fathers in general, the internal unity of the Bible guarantees that its texts can be applied to the interpretation of other texts within the scriptural canon. A focal point of Cyril’s interpretation is the relationship between God and his people as it unfolds in the course of history, revealing a sovereign God who, while tolerating no infidelity, perseveres patiently in correcting the errant. This relationship is the basis of a motif that unifies the Old and New Testaments, with the prophets serving as precursors of the Savior; thus their proclamations, though often aimed at the events of their own times, speak to believers of all eras.
“It is therefore while in the sea monster that the prophet prays. While he is a human type, the true image of the event—namely, Christ—emerged before the precious crucifixion, with the passion, as it were, already impelling him, and said to the Father in heaven, ‘If it is possible, let this chalice pass from me,’6 fearful as he was and, as it were, depressed. Now, whether on arriving in the nether regions, on the other hand, he had said something of a human character, he himself would know; it is risky for us to say. We shall find the divinely inspired Peter, however, attributing to him what was said by David: ‘For this reason you will not abandon my soul to Hades, nor let your holy one see corruption.’” (Page 166)
“By evil in the text that is caused by God in cities, therefore, we shall understand not depravity—perish the thought!—but rather harassment, or any wrathful response that he would make to sinners with the intention of converting them to what is more seemly.” (Pages 45–46)
“Care must therefore be taken by us, too, not to substitute indifference for the Jewish crimes, or consider burdensome what is pleasing to God; as blessed John says, ‘His commandments are not burdensome,’ and Christ himself, ‘My yoke is easy and my burden light.’8 Let us therefore offer what is pleasing to God, because nothing from him is burdensome; instead, everything is easy for those choosing to live a life that is excellent and quite well ordered.” (Page 249)
“God now shows himself standing on a wall of adamant, so that in this he may be understood to be mounted, as it were, on unbroken power and in possession of unshakable security for his good things; his strength is divine, after all, and has a solid base, unable to fall, immune to change, and ever reliable, as I said, in its good things.” (Page 99)