Cyril of Alexandria

In his own words on Sirach

• Sirach 1:13

  "I have acted thus so that he would be full of fear toward me; I have acted in such a way that he would cringe before my name." Conveniently he enumerates all the splendid ornaments of the priesthood, obtained by means of the mystagogy of the Law. He inspired, first of all, the fear of God in the ministers of the divine worship, making them withdraw before his name, that is, making them fear and tremble when they hear the name of the Lord and driving them to experience a sentiment of reverence toward him that is not superficial but diligent, and next to which nothing is more precious. It is written, in fact, that he "who fears the Lord fares well." And again: "The fear of the Lord is glory and exultation." He has, therefore, guaranteed security to the one who fulfills the priesthood with sanctity and in truth. He does not simply say that they have been nourished with fear but that they were absolutely filled with fear, that is, the fear of God occupies their entire heart and soul. In this verse, the emphasis and the repetition of the words indicate to the audience the steadfastness in virtue of those who are praised.

  COMMENTARY ON MALACHI 2:19

• Sirach 3:23

  There is therefore some saying of Isaiah concerning Christ quoted, His generation who shall declare? for His Life is taken away from the earth. And the blessed Prophet applying the expression to the Word of God, puts generation for Being. For who at all can tell the mode of the Being of the Only-Begotten? what tongue shall declare the unspeakable Birth of the Son from the Father? or what mind will not be powerless for this? For that He was begotten of God the Father we know and have believed: but the how, we say is unattainable by every mind, and the enquiry thereinto most perilous. For we ought not to search into what is too deep, nor to scrutinize what is too hard, but rather to holdfast what we are commanded, and have an unshaken belief concerning God, that He is in truth, and that He is a Rewarder of them that diligently seek Him. But we must not search into, as it is written, the things which surpass understanding and thought, not merely our own, but also that of the whole creation, or even every reasonable creature.

  Commentary on the Gospel of John, Book 5

• Sirach 5:12

  And when they had found Him on the other side of the sea, they said unto Him, Rabbi when camest Thou hither? Their speech takes the form of being that of those who love Him and feigns sweetness, but is convicted of being exceeding senseless and childish. For they ought not on meeting with so great a teacher, to have talked to no purpose, and taken no pains to learn anything. For what was the need of being eager to ask Him, when He came there? what good would they be likely to get from knowing? We must then seek wisdom from the wise, and let a prudent silence be preferred to undisciplined words. For the disciple of Christ bids that our speech be seasoned with salt: and another of the wise exhorts us to this, saying, My son, if thou hast a word of understanding, answer, if not, lay thy hand upon thy mouth. And how evil it is to be condemned for an undisciplined tongue, we shall know from another: for he says, If any man among you seem to be religious, and bridleth not his tongue but deceiveth his own heart, this man's religion is vain.

  Commentary on the Gospel of John, Book 3

• Sirach 13:1

  We who have been justified in Christ, who, through faith in him, have obtained communion with the Holy Spirit, must be careful not to mix with those of perverse mind and impious spirit who do not have the true faith. They are in fact foreigners; they speak a different language and say perverse things. If someone mixes with them, he too will be contaminated, since it is written, "One who handles pitch blackens his hand." Therefore, if it is possible to bear fruit in the churches of Christ, why would anyone want to associate with those on the fringe or have anything to do with the impure congregations, provoking against oneself the God of the universe?

  COMMENTARY ON MALACHI 2

• Sirach 13:15

  When Jesus has shown in advance and rightly defined who those that love him are and of what blessings they will partake, he at once proceeds to treat of others who have not yet chosen to love him. "For they will not keep my words," he says, for this is the meaning of the saying, "He will not keep my word," spoken as if it was about one man, even though it has a broad and generic signification. And what he says here has a very apt connection with what precedes. For, if the keeping of his commandments or his word is a clear proof of love toward him, surely the converse of this will be true. For treating his bidding as of no account and thrusting his commandment aside will be a sign that we refuse to love him, since these are the acts of people inured to evildoing. But just as he promised that together with God the Father he would abide with those who keep his laws, for the same reason, I think, he will pass away from and wholly abandon those who do the reverse. For thus the truth of Solomon's saying will be seen: "Into the soul of the one who makes iniquity wisdom will not enter or dwell in the body given over to sin." For in common life you can observe that a similar result follows: for does not a person gain a reputation by conversing with those who are like-minded and who choose the same path of life, rather than with others? And "every creature loves his own," according to the saying, and "people will seek union with his own kind." And if it seems most desirable even among ourselves to live with those of similar habits to ourselves, how can we escape the reflection that this is still more the case with God? For as he is good by nature and the beginning and source of all virtue, he takes up his abode not in the lovers of wickedness but in the workers of virtue and disdains the impure.

  Commentary on the Gospel of John, Book 10

• Sirach 40:20

  We say that the saints who have arisen in the churches—mystagogues and teachers—are called holy stones that roll on the earth. They were similar in appearance "to the precious, chosen cornerstone, placed by the God and Father in the foundation of Zion." And if the foundation is of stones, compacted and joined to him and raised to God as a holy temple, these also are rightly called stones. It is very well said that they roll, thus in some way indicating the agility and velocity with which they move toward every aspect of holiness. Round or spherical stones, in fact, overcome any obstacle and move with great facility, if one wants to move them. The mind of the saints, in turn, willingly adapts to the will of God. Since we are such "stones," it is clear that we should be righteous and blameless. But if there is some good, it is his, if there is something beautiful, it comes from him, because God lavishes on us everything related to piety. What things? "Grain for the youths, sweet-smelling wine to the virgins." One who … is disposed to follow God's will with youthful boldness, wanting to do good, will receive from him even greater strength, symbolized by grain, since "bread strengthens the heart." Another, who has been purified and has a pure mind and may justly be compared with the venerable and holy virgins, will receive like intelligible wine the clear and secure knowledge of God "that gladdens hearts." Young people and virgins, therefore, as we have just explained, will rightly be called to participate to a high degree in the goods of heaven, and they will hear God say, "Eat and drink, become inebriated, you who are near me." These are close to God, not with respect to place—it is stupid to think or imagine this—but in relation to an incontestable firmness of intellect and the aspiration to every virtue and to love for Him.

  COMMENTARY ON ZECHARIAH 9:64