In the Footsteps of Moses: A Lenten Voyage with St. Gregory of Nyssa (Step#11)

 

Scripture Reading: Exodus chapter 10

Brief outline of Exodus 10: Exodus 10 describes two more plagues that God sends upon Egypt. First, God sends a plague of locusts that devours all the crops and greenery left after the previous plagues. Pharaoh’s officials beg him to let the Israelites go, but Pharaoh initially refuses. After the locusts cause severe devastation, Pharaoh briefly relents and asks Moses to pray for their removal, but once the locusts are gone, he hardens his heart again. Next, God brings a plague of darkness over Egypt for three days, so intense that people cannot see each other or move. Despite this, Pharaoh still refuses to let the Israelites go, showing his continued resistance to God’s commands.

Lessons from St. Gregory of Nyssa (‘Life of Moses’):

During the plague of darkness, Egypt was shrouded in darkness for three days, while the areas where the Israelites lived remained illuminated. St. Gregory interprets this event as not being caused by an external force but rather suggests that humans possess the capacity for both darkness and light within them and make conscious decisions regarding which to embrace. Individuals determine their own state by choosing whether to dwell in darkness or light.

The Egyptians did not experience darkness due to any physical obstruction such as a wall or mountain. Rather, the sun's rays reached everyone equally. However, while the Hebrews appreciated this light, the Egyptians were indifferent to its presence.

In the same way, an enlightened life is available to all of us, regardless of our capabilities. However, some people choose to remain in spiritual darkness, preferring to engage in evil deeds. On the other hand, those who choose virtue are illuminated by the light of goodness.

The Scripture says that the darkness over the land of Egypt was such that the darkness could be felt (Exodus 10:21). St. Gregory equates this darkness to be symbolic of the “outer darkness”(St. Matthew 8:12) where, as the Lord says, there will be weeping and gnashing of teeth.

St. Gregory explains that those who lead a righteous life will not experience darkness, Gehenna or other frightening things, often associated with consequence for sin. This is similar to the story where the plagues of Egypt did not affect the Hebrews. Both the groups were in the same land, but one group suffered harm, and the other remained unscathed. St. Gregory says that the difference lay in the choices they made. Our choices determine our experiences. Those who chose to live righteously avoid the adverse consequences associated with sinful life.

Questions for Personal Reflection:

1.How often do I take time to reflect on my spiritual state? Can I identify moments where choosing virtue has illuminated my path? What lessons have I learned from past experiences of choosing darkness or light?

2. How do I approach forgiveness for myself and others in the context of spiritual light and darkness? Have I actively blocked the light of love and grace from entering my life? Do I seek support when I struggle with spiritual darkness?

In Christ,

Rincy

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 53-55. HarperCollins Spiritual Classics series. (Original translation published by Paulist Press, 1978)

Disclaimer: The content presented here is a paraphrased summary based on my reading and understanding of the book cited above and is intended solely for educational and devotional purposes during Lent. They are not intended to replace the original work or represent the views of the author or publisher. Readers are encouraged to refer to the original book for a comprehensive understanding.

In the Footsteps of Moses: A Lenten Voyage with St. Gregory of Nyssa (Step#10)

Scripture Reading: Exodus chapter 9

Brief outline of Exodus 9: Exodus 9 continues the narrative of the plagues that God sends upon Egypt to compel Pharaoh to release the Israelites. First, a plague strikes the livestock of the Egyptians, killing their animals but sparing those of the Israelites. Next, Moses and Aaron scatter soot into the air, causing painful boils to break out on the Egyptians and their animals. Despite the suffering, Pharaoh’s heart remains hardened. Finally, a devastating hailstorm destroys crops, animals, and people who are not sheltered, but the land of Goshen, where the Israelites live, is spared. Pharaoh briefly admits his sin and asks Moses to stop the hail, but once the plague ceases, he hardens his heart again and refuses to let the Israelites go.

Lessons from St. Gregory of Nyssa (‘Life of Moses’):

The plague of the boils occurred when Moses and Aaron took handfuls of soot from the furnace and threw it in the air that became dust all over Egypt causing festering boils on the Egyptians (Exodus 9:8-12). St. Gregory teaches that the "furnace" symbolizes the fire in Gehenna, which affects those who lead sinful life and the ones who lead a righteous life are spared from this punishment.

St. Gregory suggests that each plague (like the gadflies, flies, locusts, and hailstorms), corresponds to a specific spiritual lesson or consequence. These punishments are not directly inflicted by God but are the result of each person's free will and choices. If someone chooses to live a sinful life, they bring these spiritual "plagues" upon themselves. St. Gregory references St. Paul’s teaching- “But by your hard and impenitent heart you are storing up wrath for yourself on the day of wrath, when God’s righteous judgment will be revealed. He will repay according to each one’s deeds” (Romans 2:5) In a nutshell, St. Gregory advises that our choices and actions have spiritual consequences. Those who choose to live righteously can find salvation and healing, while those who choose sin bring punishment upon themselves.

St. Gregory gives another example- if a harmful condition develops in the intestines due to unhealthy lifestyle choices, then the physician administers medicine to the patient to induce vomiting. The doctor isn't causing the sickness but helping the body to get rid of the harmful substances.  It is the poor eating habits that cause the condition, and medical intervention merely reveals it.

Similarly, when people face painful consequences for their wrong actions, it's not God who is causing the suffering. Instead, God is like the physician, revealing the consequences of our actions to help us understand and correct our mistakes. So, while it might seem like God is causing the suffering, the real cause is our own wrong choices. The suffering is simply the natural result of our actions, just like sickness can be the natural result of unhealthy eating habits.

Questions for Personal Reflection:

1. In what ways have I experienced the natural consequences of my actions, both positive and negative? 

2. In what ways has God acted as a physician in my life, revealing the consequences of my actions to help me grow? How can I be more receptive to God’s guidance and correction?

3. Are there areas in my life where I need to exercise better judgment and make more virtuous choices?

In Christ,

Rincy

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 54-55. HarperCollins Spiritual Classics series. (Original translation published by Paulist Press, 1978)

 

Disclaimer: The content presented here is a paraphrased summary based on my reading and understanding of the book cited above and is intended solely for educational and devotional purposes during Lent. They are not intended to replace the original work or represent the views of the author or publisher. Readers are encouraged to refer to the original book for a comprehensive understanding.

In the Footsteps of Moses: A Lenten Voyage with St. Gregory of Nyssa (Step#9)

 

Scripture Reading: Exodus chapter 8

Brief outline of Exodus 8: This chapter describes three of the ten plagues that God sends upon Egypt to compel Pharaoh to release the Israelites. God instructs Moses to warn Pharaoh that if he refuses to let the Israelites go, a plague of frogs will infest Egypt. Despite Pharaoh’s initial plea for relief, he hardens his heart once the frogs are removed. God commands Aaron to strike the dust with his staff, turning it into gnats that infest Egypt. The Egyptian magicians are unable to replicate this plague and acknowledge it as the work of God, but Pharaoh remains obstinate. God warns Pharaoh of a plague of flies that will affect only the Egyptians, sparing the Israelites in Goshen. Pharaoh temporarily relents but hardens his heart again once the plague is lifted.

Lessons from St. Gregory of Nyssa (‘Life of Moses’):

St. Gregory vividly describes the plague of frogs as a horde of noisy and unpleasant amphibians that leaped into every nook and corner of Egyptian homes, beds, and storerooms, but they did not affect the life of the Hebrews. As the frog thrives in marshy areas, St Gregory uses it as a metaphor to denote the evil born from the corrupted hearts. This imagery suggests that evil actions and their dire consequences, depicted by these relentless "frogs," overrun the lives of those who walk a corrupt path, much like how the frogs invaded Egyptian homes but spared the Hebrews.

A despicable, sinful life exhibits amphibian and ambiguous qualities. Such a person is a human by nature but a beast by passion. Such person’s sordid life will be visible everywhere in their life - in their bed, on their table, in their storeroom, and throughout their house.

St. Gregory emphasizes that the table of a prudent individual is pure, suggesting that they lead a disciplined, moderate, and refined life. Their choices, including their eating habits, reflect wisdom and self-control. While the one with ‘frog’ like characteristics symbolizes one who is a glutton, indulges in excess and lacks refinement. This comparison implies that excessive indulgence leads to a coarse and unrefined nature, lacking the virtues of moderation and prudence. The house of a sinful person is filled with things that ignite sensual passions, while the house of a virtuous person is carefully kept pure from such influences. He emphasizes that one can discern the character of a person by what they value and allow in their household.

In St. Gregory’s imagery, the storehouse represents an individual’s personal life. A person with a nature likened to that of a frog tends to be secretive, as their personal life conceals even larger quantities of frogs. This means that examining such an individual's private life would reveal significant impiety which remains concealed from their public life.

When Moses stretched forth his hands on the Egyptians' behalf, the frogs were instantly destroyed. St. Gregory invites us to contemplate the image of Moses—the lawgiver with outstretched hands—and reflect on Jesus Christ, the True Lawgiver, with outstretched hands on the Cross. Just like the Egyptians were freed from the plague of frogs when Moses stretched out his hands, we are saved from the "sordid and frog-like thoughts" represent sinful thoughts or behaviours by the power of Cross.

 When the people gathered the dead frogs in heaps, the land stank (Exodus 8:14). Similarly, when the repentant person reflects on his former sinful ‘frog-like’ life, while striving to lead a virtuous one looking at the Cross, their soul is repelled by foul, stinking memories. During such introspection, St. Gregory advises recalling St. Paul’s admonition- “So what fruit did you then gain from the things of which you now are ashamed? The end of those things is death.” (Romans 6:21)

Questions for Personal Reflection:

1. In what ways do I allow “frogs” (negative influences or sinful behaviours) to invade my life? How can I work towards purifying these areas? How do my daily choices, including my eating habits, reflect my level of self-control and moderation? What steps can I take to cultivate a more disciplined and refined lifestyle? 

2. What items or influences in my home lead me away from a virtuous life? How can I create a home environment that supports my spiritual growth and aligns with the virtues of prudence, moderation, and purity? 

3. Are there aspects of my private life that conceal significant impiety or sinful behaviours? How can I bring more transparency and integrity into my personal and public life?

In Christ,

Rincy

 

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 49-53. HarperCollins Spiritual Classics series. (Original translation published by Paulist Press, 1978) 

Disclaimer: The content presented here is a paraphrased summary based on my reading and understanding of the book cited above and is intended solely for educational and devotional purposes during Lent. They are not intended to replace the original work or represent the views of the author or publisher. Readers are encouraged to refer to the original book for a comprehensive understanding.

In the Footsteps of Moses: A Lenten Voyage with St. Gregory of Nyssa (Step#8)

 

Scripture Reading: Exodus chapter 6, 7

Brief outline of Exodus 6, 7:

In Exodus 6, God reassures Moses of His covenant with the patriarchs and His commitment to deliver the Israelites from Egyptian bondage. God reveals His name, Yahweh, and reiterates His promises to Abraham, Isaac, and Jacob. Despite Moses’ doubts, God promises deliverance and the future possession of Canaan. A genealogical record of Moses and Aaron is also listed.

In Exodus 7, God instructs Moses and Aaron to confront Pharaoh and demand the release of the Israelites. Moses and Aaron perform the first miracle by turning Aaron's staff into a serpent, which swallows the serpents conjured by Pharaoh's magicians. Despite this, Pharaoh's heart remains hardened. God then commands Moses and Aaron to turn the Nile's water into blood, causing the fish to die and the water to become undrinkable. Pharaoh's magicians replicate this miracle, and Pharaoh's heart remains unyielding. Seven days pass after this first plague. [The commentary from St. Gregory chiefly focuses on the events in chapter 7]

Lessons from St. Gregory of Nyssa (‘Life of Moses’):

Moses and Aaron went to Pharaoh to ask for the deliverance of Israelites out of Egypt. The sign performed by Moses and Aaron (Aaron throws down his staff and it becomes a snake) is also performed by the sorcerers of Pharaoh however Aaron’s staff devours the other snakes.  St Gregory draws a parallel here with a journey of a Christian towards a virtuous life and whose life inspires others to follow suit. St. Gregory says whenever someone who excels in virtue inspires others to break free from the vicious circle of worldly focused life, the evil one introduces various schemes and trickeries to resist us from getting out of this ‘rat race’ and pursuing the virtuous life. St. Paul in various instances has called out the deceits of the evil one [“Satan disguises himself as an angel of light-2 Cor. 11:14; “..take the shield of faith, with which you will be able to quench all the flaming arrows of the evil one”- Eph 6:16].

The "Egyptian serpents" and "rods of magic" are metaphors for the various tricks and deceits that evil uses to lead people away from God. The "rod of Moses," which destroys these tricks, represents the power of virtue and faith.

St. Gregory emphasizes that the spiritual intent behind miracles, represented by the marvels of virtue, is not to instill fear but to fortify the faithful and combat evil. Spiritual teachings and true doctrine harmonize with the mindset of the recipient, reflecting their inner spirit. Those who are inclined to accept the gospel will be enlightened by these teachings, while ignorance persists among those who stubbornly reject the truth.

The analogy of the Hebrews living among foreigners and remaining unaffected by the plagues is used to symbolize leading a virtuous life amidst worldly temptations. The magicians of Egypt also changing the river water to blood (v.22) symbolizes the efforts of the evil one to corrupt the faith and doctrine with deception and lies. St. Gregory assures that even though the evil one may cause distortion in the true faith, he cannot completely corrupt or obliterate it. The ‘Hebrew’ or the virtuous soul/true believer will hold onto the true faith even amongst these deceptive tactics.

Questions for Personal Reflection:

1. Reflect on the miracles or blessings in my life. How have they strengthened my faith and helped me overcome difficulties? How do I maintain my faith and virtue while living in a world with conflicting beliefs and values? What can I do to deepen my understanding and commitment to the Orthodox faith? 

2. Have I inspired others to pursue a virtuous life through my own actions and example? What steps can I take to strengthen my own virtues? 

3.Moses remained faithful to God’s commands despite Pharaoh’s hardened heart. How do I respond to people who are resistant or hostile to my faith?

In Christ,

Rincy

 

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 48-49. HarperCollins Spiritual Classics series. (Original translation published by Paulist Press, 1978)

Disclaimer: The content presented here is a paraphrased summary based on my reading and understanding of the book cited above and is intended solely for educational and devotional purposes during Lent. They are not intended to replace the original work or represent the views of the author or publisher. Readers are encouraged to refer to the original book for a comprehensive understanding.

In the Footsteps of Moses: A Lenten Voyage with St. Gregory of Nyssa (Step#3)

 

Scripture Reading: Exodus chapter 2

Brief outline of Exodus 2:  Moses is born to a Levite family when Pharaoh orders all Hebrew male infants killed. His mother hides him for three months, then places him in a basket in the Nile. Pharaoh’s daughter finds and raises him. Moses' sister arranges for their mother to nurse him. Moses kills an Egyptian beating a Hebrew slave and flees to Midian when Pharaoh seeks to kill him. In Midian, Moses defends the daughters of priest of Midian (Reuel/Jethro) from shepherds and helps water their flock. Reuel welcomes Moses into his home, and Moses eventually marries his daughter, Zipporah. Moses’ time in Midian is a period of preparation and growth, as he learns humility and patience. God hears the Israelites’ cries for help and remembers His covenant with Abraham, Isaac, and Jacob.

Lessons from St. Gregory of Nyssa (‘Life of Moses’):

After giving birth to her baby, likely with the assistance of midwives, Moses's mother devised a plan to ensure the infant's survival by protecting him from both the Egyptians and potential harm from the water. In a similar manner, free will involves not only initiating a virtuous life but also prudently nurturing it with appropriate spiritual food and safeguarding it against the turbulence of passion. Moses’s mother created a basket to protect the baby in the waters. According to St Gregory, this ark symbolizes education in various disciplines that provide foundational support for enduring life's challenges.

Life is often chaotic and full of distractions. People who strive to live virtuously can sometimes be seen as a burden or an outcast by others. To avoid being overwhelmed by these distractions, we should follow the example of Moses. Baby Moses was crying when Pharaoh’s daughter opened the basket (v.6) even though he was safely tucked in the basket. Regardless of whether we live a life of privilege or are in a stable and secure position or are in place of safety like Moses was in the basket, we should not hold back tears. These tears represent our sincere emotions and prayers, which protect and guide us as we strive to live a virtuous life.

Despite living in the Egyptian palace, Moses stayed connected to his Hebrew roots through his mother’s care. While reflecting on Moses who was raised by Pharaoh’s daughter but nursed by his mother, St. Gregory instruct us that if we are exposed to secular or non-religious teachings during our education, it is imperative not to forsake the teachings and traditions of the Church. This spiritual nourishment helps our souls grow and mature, enabling greater spiritual heights. In essence, while it is acceptable to learn from the external world, we must remain steadfast in our faith and adherence to the teachings of the Church, as they constitute the foundation for our spiritual development.

St. Gregory says that the fight between the Egyptian and the Hebrew symbolizes the struggle between idolatry and true faith, and between vice and virtue- of impiety against self‐ control, of injustice against righteousness, of arrogance against humility. Moses teaches us by his own example to take our stand with virtue as with a kinsman and to kill virtue's adversary. [The commentary on Exodus 2 to be continued in tomorrow’s posting]

Questions for Personal Reflection:

Moses contended with his sense of identity. Reflect on your experiences navigating your Christian faith and identity within a society that may not share your beliefs. Does blending in the community (or even faith community) lead you to forego your faith and ideals?

Moses reacted with anger and killed the Egyptian. Reflect on those instances where you reacted impulsively to a situation? What was the outcome? Even in the most challenging situations, consider how can our actions align with the spiritual or moral values. 

In Christ,

Rincy

 

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 33-35. HarperCollins Spiritual Classics series. (Original translation published by Paulist Press, 1978)

Disclaimer: The content presented here is a paraphrased summary based on my reading and understanding of the book cited above and is intended solely for educational and devotional purposes during Lent. They are not intended to replace the original work or represent the views of the author or publisher. Readers are encouraged to refer to the original book for a comprehensive understanding.

 

In the Footsteps of Moses: A Lenten Voyage with St. Gregory of Nyssa (Step#7)

 

Scripture Reading: Exodus chapter 5

Brief outline of Exodus 5: Moses and Aaron approach Pharaoh with God’s command to let the Israelites go to hold a festival dedicated to the Lord in the wilderness. Pharaoh refuses, questioning God’s authority and accusing Moses and Aaron of distracting the people from their work. Pharaoh increases the Israelites’ burdens by stopping the supply of straw for brick making, while still demanding the same quota of bricks. This leads to severe distress among the Israelites, who then blame Moses and Aaron for their increased suffering. Moses, in turn, questions God about the worsening situation, expressing his frustration and doubt.

Lessons from St. Gregory of Nyssa (‘Life of Moses’):

Moses and Aaron request Pharaoh to allow the Israelites to go and worship God, but Pharaoh rejects their request and responds by increasing the labour of the Israelites. St. Gregory of Nyssa compares this narrative to the spiritual journey of Christians. He suggests that just as the Israelites experienced increased hardships when seeking freedom, Christians also encounter more challenges and temptations when they pursue the teachings of the Gospel.

Some individuals, when encountering these challenges, might reconsider their decision to follow a spiritual path and prefer not to have received the message of Christ. This is similar to how the Israelites attributed their increased difficulties to Moses and Aaron. However, St. Gregory reassures that Christ Jesus will continue to guide us towards Him, even if we're scared or overwhelmed by the challenges we face in our spiritual journey.

Drawing parallel to the increased brick labour being imposed upon Israelites by Pharaoh when they demanded worship to the Lord, St. Gregory teaches that the evil one is concerned when man aims to look upward to heaven.  Just like the Israelites stooped down day and night making bricks trying to meet an inhumane production target, St. Gregory says that the evil one will do everything for humanity to “look down” and be involved in a ‘rat race’ to chase material pleasures which are never satiating.

People who are influenced by material desires may not value spiritual discussions and might dismiss them as idle talk. St. Gregory refers to Pharaoh's statement, "Who is Yahweh, that I should listen to him? I do not know Yahweh," to illustrate this point. Pharaoh only valued material and physical things, which St. Gregory describes as an irrational way of living.

Material pleasures, such as food and wealth, are fleeting and do not provide lasting satisfaction. St. Gregory likens these pleasures to clay, composed of earth and water. Similar to how a brick maker continually adds clay to a mould that never remains full, individuals who pursue material pleasures often feel unfulfilled and perpetually seek more. This phenomenon occurs because our desires, or the appetitive aspect of the soul, are never completely satisfied by transient things.

The "straw and its chaff" that were mixed with the bricks represent things that are destined to be burned up or destroyed. This serves as a warning against focusing too much on temporary, worldly things instead of eternal, spiritual ones.

Questions for Personal Reflection:

1. Pause and reflect on the faith of the forty martyrs of Sebaste whom we commemorate today. What material pleasures do I find myself constantly chasing? How do these pursuits affect my spiritual well-being and sense of fulfilment? 

2. What challenges or temptations have I come across while trying to follow the teachings of the Gospel? How did I respond to these challenges? How have these experiences affected my faith and determination to continue on this path?

3. The Israelite foremen blamed Moses for their increased suffering. How do I handle criticism or blame when I am in a leadership position (church/community/secular job), especially when the situation is beyond my control? What lessons can I learn from setbacks in my leadership journey? How do I respond to unjust situations within my sphere of influence?

In Christ,

Rincy

 

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 46-48. HarperCollins Spiritual Classics series. (Original translation published by Paulist Press, 1978)

Disclaimer: The content presented here is a paraphrased summary based on my reading and understanding of the book cited above and is intended solely for educational and devotional purposes during Lent. They are not intended to replace the original work or represent the views of the author or publisher. Readers are encouraged to refer to the original book for a comprehensive understanding.

In the Footsteps of Moses: A Lenten Voyage with St. Gregory of Nyssa (Step#6)

 

Scripture Reading: Exodus chapter 4

Brief outline of Exodus 4: Moses doubts the Israelites will believe him, so God gives him three signs: turning his staff into a snake and then back to staff, making his hand leprous and then healing it, and turning Nile water into blood.  Still, Moses is not confident, God reassures Moses and permits him to have his brother Aaron as his spokesman. God commands Moses to return to Egypt with his family and the staff. Once in Egypt, Moses and Aaron gather the elders of the Israelites, perform the signs before the people, and they believe and worship God.

Lessons from St. Gregory of Nyssa (‘Life of Moses’):

St. Gregory teaches that the signs- Moses turning his staff into a snake and then back to staff, and making his hand leprous and then healing it, are symbolic of the Lord’s incarnation.

When Moses extended his hand from his bosom, it transformed to an unnatural complexion. The Scripture says that Christ Jesus is the begotten God who is in the bosom of the Father (St. John 1:18) and is at the right hand of the Most High. (Ref: Rom 8:34; Col 3:1, Eph 1:20, Heb. 1:3 etc.]. Moses drawing his hand from the bosom symbolizes Christ manifesting to us from the bosom of the Father. The leprosy on Moses’s hand symbolizes the weakness of human nature which Lord Jesus Christ assumed. St. Gregory reflects on the Psalmist verse, “It is my grief that the right hand of the Most High has changed.” (Psalm 77:10; NRSV), noting that although the divine nature is unchanging, God was willing to lower Himself to assume the weakness of human nature.

When Moses placed his hand back to the bosom, it reverted to its natural appearance. Likewise, Christ, after He wiped away our infirmities, returned to Father’s bosom. Through His incarnation, Jesus Christ made it possible for our human nature to be transformed.

Next is the transformation of a rod into a snake. St. Gregory says that we shouldn't be troubled by comparing Jesus to a serpent, an animal often seen as negative. He refers to a verse from the Gospel where Jesus himself makes a comparison to a serpent lifted by Moses in the wilderness. (St. John 3;14- “And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up”).

St. Gregory explains that if Satan, the father of sin, is depicted as a serpent in Scripture and as serpents can only bring forth serpents then sin can also be illustrated as a serpent. St. Paul testifies that the Lord was made into sin for our sake. “For our sake God made the one who knew no sin to be sin, so that in him we might become the righteousness of God.” (2 Corinthians 5:21). Therefore, if sin is likened to a serpent, then Christ becoming sin can be seen as Him taking on the likeness of a serpent. The serpent was transformed back into a rod, guiding sinners and offering support to those striving for virtue.

Moses’s wife and sons travel with him back to Egypt. St. Gregory says Moses’s wife who is of foreign origin represents secular knowledge. While some aspects of secular knowledge can be beneficial for nurturing virtue, it should not introduce anything harmful into our spiritual life. As an example, St Gregory states that certain philosophies align with Christian faith (like the immortality of the soul) but also teach concepts that contradict it (like the idea of reincarnation or that God is material). These contradictory ideas are the "fleshly and alien foreskin" that needs to be "circumcised" or removed like the way Moses’s wife circumcised her son thereby saving Moses’s household from the claws of death.

As God told Aaron to meet Moses in the wilderness, God offers assistance to those who strive to lead a virtuous life.  This assistance has always been with us, but it becomes evident when we dedicate and train for higher spiritual pursuits. Earlier Moses’s advice was met with resistance when he addressed the quarrelling (two) Israelites but now Moses, with Aaron, addressed the multitude of Israelites of God’s promise and the people believed. St. Gregory underlines the importance of undergoing rigorous spiritual training, similar to the preparation Moses underwent, before assuming a position where one has to guide/lead/instruct others.

Questions for Personal Reflection:

1. We read above that the leprosy on Moses’s hand signifies the human weaknesses which Christ Jesus assumed. As we commemorate the healing of leper on the second Sunday of the great lent, reflect on areas of my life where I need healing and transformation, whether physical, emotional, or spiritual. Do I even allow Christ to heal my infirmities and return me to a state of spiritual health? “Lord, if you are willing, you can make me clean.” - how does this act of faith inspire me to approach Jesus with my own needs and trust in His willingness to help?

2. Lenten prayer of St. Ephraim (St. Ephraim and St. Theodor commemorated on the first Saturday of the Great Lent)- “O Lord and Master of my life, take from me the spirit of sloth, despair, lust of power, and idle talk. But give rather the spirit of chastity, humility, patience, and love to Thy servant. Yea, O Lord and King, grant me to see my own transgressions, and not to judge my brother, for blessed art Thou, unto ages of ages. Amen.”

3. Moses explained to Jethro that his reason for traveling to Egypt was to see if his people there were still living, without mentioning about God’s command. Have you ever felt reluctant to share your faith or God’s work in your life with others?

In Christ,

Rincy

 

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 39-41. HarperCollins Spiritual Classics series. (Original translation published by Paulist Press, 1978)

 Disclaimer: The content presented here is a paraphrased summary based on my reading and understanding of the book cited above and is intended solely for educational and devotional purposes during Lent. They are not intended to replace the original work or represent the views of the author or publisher. Readers are encouraged to refer to the original book for a comprehensive understanding.