In the Footsteps of Moses: A Lenten Voyage with St. Gregory of Nyssa- Step#40 (Final posting)

 

“Then Moses, the servant of the Lord, died there in the land of Moab, at the Lord’s command. He buried him in a valley in the land of Moab, opposite Beth-peor, but no one knows his burial place to this day. Moses was one hundred twenty years old when he died; his sight was unimpaired, and his vigor had not abated.” (Deuteronomy 34:5-7)

We have now come to the end of the series journey. In the words of St. Gregory- “For to anyone straining to the higher life what has been said (about Moses) provides amply for true wisdom. To anyone who shows weakness in toiling for virtue there would be no gain even if many more things should be written than what has been said.”

In the first day’s posting of this series, we saw the teaching from St. Gregory that perfection in virtue has no boundaries and while attaining complete perfection in virtue is impossible, human beings should still strive for it. An ideal life is characterized by its perpetual progress and to validate this statement, it is prudent to review the entirety of Moses's life whereby his spiritual ascent never ceased, making him loftier with each step.

Moses was born during a period when the Egyptians considered the birth of a Hebrew child to be an offense. Under the tyrannical ruler's decree at that time, every male newborn was condemned. Despite this murderous law, Moses was initially protected by his parents and subsequently by those who had enforced the law. Ironically, those who sought his death ensured not only his survival but also his esteemed education, introducing him to a wealth of wisdom.

He valued virtue and its adornment more than human honour or royal dignity. Moses rescued a fellow Hebrew and defeated the Egyptian. Subsequently, he used his period of solitude to learn profound matters, and his understanding was illuminated by the light emanating from the bush. Finally, he promptly shared the blessings received from God with his countrymen. He skilfully repelled his adversaries. He guided his people through the sea on foot, without constructing a fleet of ships; instead, he relied on their faith as a vessel for traversing the waters. He transformed the seabed into dry land for the Hebrews and conversely turned the dry land into a sea for the Egyptians. He sang the victory song, followed the pillar (of cloud), and was enlightened by heavenly fire. He set a table from divine food, drew water from the rock, stretched his hands to defeat the Amalekites, and ascended the mountain. He entered darkness, heard the trumpet, approached the divine nature, and was enclosed by the heavenly tabernacle. He adorned the priesthood, built the tabernacle, enforced laws, and waged his final wars successfully.

His last righteous act was punishing immorality through the priesthood, symbolized by Phinehas’s anger against passion. St. Gregory concludes by describing Moses’s final ascent to the mountain of rest, where he did not enter the Promised Land but reached the pinnacle of his spiritual journey. As someone who lived by divine providence, he no longer needed earthly sustenance. This ascent symbolizes the completion and perfection of his life, likened to a skilled sculptor adding final touches to his masterpiece.

“Then Moses, the servant of the Lord, died there in the land of Moab, at the Lord’s command.” (v.5)

The Scriptures deem Moses worthy of the sublime title "servant of Yahweh”- serving God is the ultimate honour and to be a servant of God implies a virtuous and distinguished life above everyone else in the world. Moses’s death represents the culmination of a virtuous life, an end brought about by the word of God. His death is unique and spiritually significant- a death that is not preceded by usual signs of mortality- dimness to the eyes and physical weakening nor it is followed by the grave or a tomb.

The life of Moses emphasizes having a single purpose: to be recognized as servants of God by virtue of the lives we live. The objective of agriculture is the consumption of its produce; the purpose of constructing a house is habitation; the aim of commerce is the accumulation of wealth; and the goal of participating in competitions is to secure the prize. Similarly, the objective of a sublime way of life is to be regarded as a servant of God.  The honour of being a servant of God is associated with an end that transcends the grave and signifies a life of simplicity and purity- untainted by worldly evils.

Moses’s ‘sight was not impaired, and his vigour had not abated.’ (v.7). St. Gregory wonders how can the eye that is always in the light be dimmed by darkness? This metaphor suggests that a person who is constantly in the presence of divine light remains unaffected by evil symbolized by darkness. One who strived for purity every moment of his life will not be marred by physical deterioration. A person who truly embodies the image of God and maintains the divine character reflects these qualities adorning their soul with traits that are incorruptible, steadfast, and free from evil.

“Never since has there arisen a prophet in Israel like Moses, whom the Lord knew face to face.” (v10)

May the life and legacy of Moses kindle our hearts as we prepare for the sacred days of Passion, Crucifixion, and Resurrection of our Lord. Indeed Lord, save us!

In Christ,

Rincy

 

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 124-126. 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#39)

Scripture Reading: Numbers 25

Brief outline of the chapter: The Israelites fall into sin while staying in Shittim by engaging in immoral behaviour with Moabite women and worshiping the Moabite god Baal of Peor. God commands Moses to execute the leaders involved and sends a plague that kills 24,000 Israelites. Phinehas, the grandson of Aaron, stops the plague by killing an Israelite man and a Midianite woman who were blatantly defying God’s commands. As a result, God rewards Phinehas with a covenant of peace and an everlasting priesthood for his zeal. The chapter concludes with God instructing Moses to attack the Midianites for their role in leading Israel into sin.

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

Despite failing to curse the Israelites, the Evil one does not give up. Instead, he resorts to trickery and uses pleasure as a bait to entice people into evil. St. Gregory likens pleasure to a bait that draws gluttonous souls to destruction, particularly through lustful pleasure, which can lead people astray if they are not vigilant. St. Gregory warns that pleasure can be a powerful tool of Satan, drawing people away from virtue and towards evil. This is what happened in this story where the Israelites were led into sin through the enticement of pleasure (Numbers 25:1-3).

St. Gregory reflects on the irony that those who were strong enough to prevail in battle against their enemies were ultimately enslaved by their own carnal desires. Their lust for unlawful intercourse with foreign women led to their estrangement from God. God commands Moses to put to death the leaders of the people who had sinned. St. Gregory praises Phineas, who took immediate action to purge the sin from the community. Phineas’ act of killing the Israelite man and the Midianite woman with a spear (Numbers 25:7-8) is seen as a decisive and righteous act that stayed divine justice and halted the plague that had come upon the Israelites.

Among many passions influencing human thought, the desire for pleasure is particularly powerful. The example of the Israelites, who demonstrated superior strength against the Egyptian cavalry, triumphed over the Amalekites, and instilled fear in neighbouring nations before eventually defeating the Midianite forces, highlights this point. Despite their formidable capabilities, they succumbed to their carnal desires.

Pleasure is a force that can conquer individuals without the need for physical weapons. St. Gregory emphasizes that pleasure is a formidable enemy that can easily lead people astray, even those who are otherwise strong and virtuous. When people give in to excessive indulgence in sexual pleasure, they are reduced to a beast-like state. Soon, they openly display their shameful behaviour, likened to pigs wallowing in filth. It brings dishonour and public shame.

St. Gregory advises staying away from it as far as possible to avoid being consumed by its destructive force. The closer one gets to such sources of temptation, the more likely they are to be burned by it. “Can fire be carried in the bosom without burning one’s clothes? Or can one walk on hot coals without scorching the feet?” (Proverbs 6:27-28).

St. Gregory reminds us of Jesus’ teachings from the Gospel, which stress the importance of avoiding the root of evil desire that arises through sight (St. Matthew 5:28). Allowing oneself to entertain these desires can lead to harmful consequences- it leads to a destructive path, much like a plague that only stops at death.

Questions for Personal Reflection:

1. Are there areas in my life where I am tempted to compromise my values for immediate gratification, similar to the Israelites’ actions with the Moabite women? 

2. Are there instances when I am tempted to engage in behaviours on social media that may be deemed inappropriate, thereby risking fidelity and betraying the trust of those to whom I owe loyalty? In what ways might social media be blinding me to the importance of maintaining trust and intimacy in my relationship?

 

In Christ,

Rincy

 

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 124-126. 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#38)

Scripture Reading: Numbers 22-24

Brief outline of the chapters: The story in Numbers 22 to 24 revolves around Balak, the king of Moab, who is fearful of the approaching Israelites. He hires the prophet Balaam to curse them. Despite Balak’s persistence and offers of reward, Balaam is repeatedly instructed by God to bless the Israelites instead. On his journey, Balaam’s donkey sees an angel blocking their path and speaks to Balaam after being struck three times. Eventually, Balaam meets Balak and delivers a series of blessings over Israel, including prophecies about their future victories and prosperity, much to Balak’s frustration.

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

St. Gregory cautions that as people grow in virtue, Satan intensifies his efforts to subvert them. When individuals progress in a godly life, the Adversary adapts by employing strategies akin to those used by military experts. These experts, recognizing their enemy's superiority in direct combat, often resort to ambush tactics. Similar to strategic warfare where an ambush is used when direct confrontation is not feasible, the Evil one uses secretive and deceptive tactics against those who adhere to the Lord’s commands.

The Adversary employs magic as a tool against the virtuous. In the biblical story, Balaam is a diviner hired by the ruler of the Midianites to curse the Israelites. The diviner derives his power from demonic forces and is employed to the harm the opponents of his clientele. However, instead of cursing them, Balaam ends up blessing them, demonstrating that magic is powerless against those who live in virtue and are fortified by divine help. Harmful curses against virtuous people have no effect; instead, the curse turns into a blessing.

St. Gregory criticizes the irrationality of seeking guidance from demonic influences and notes that Balaam used divination, like bird observation, for insights. [Attributing sorcerers' powers to demons was common in ancient Christianity.] In the Gospel narrative, the Legion of demons acknowledged the authority of Jesus. When He approached, Legion recognized His divine nature which, at the appropriate time, would ultimately hold accountable those who have committed sins-  “What have you to do with us, Son of God? Have you come here to torment us before the time?” (St Matthew 8:29)

St. Gregory points out that a person who lives a virtuous and blameless life cannot be accused of vices they do not possess. For example, a person without possessions cannot be accused of covetousness. The goal is to live in such a way that no one can find fault, as St. Paul suggests - “any opponent will be put to shame, having nothing evil to say of us” (Titus 2:8).

Hence, when Balaam was called to deliver the curse, he wonders how he can curse someone whom God has blessed and whose life remains unaffected by malevolence because they are guided by their faith in God. [Then Balaam uttered his oracle, saying,-“Balak has brought me from Aram, the king of Moab from the eastern mountains: ‘Come, curse Jacob for me.  Come, denounce Israel!’ How can I curse whom God has not cursed?  How can I denounce those whom the Lord has not denounced? (Numbers 23:7-8).]

Questions for Personal Reflection:

How do I respond when faced with temptations or offers that conflict with my values, similar to Balaam’s situation with Balak? Have there been situations, where under external pressures or influences, my actions did not align with my spiritual beliefs? How can I rectify them?

In Christ,

Rincy

 

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 122-124. 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#37)

Scripture Reading: Numbers 20

Brief outline of the chapter: The Israelites face significant challenges during their journey in the wilderness. Miriam, Moses’ sister, dies and is buried at Kadesh. The people complain about the lack of water, leading God to instruct Moses to speak to a rock to bring forth water. However, Moses strikes the rock twice in frustration, resulting in water flowing out but also in God’s decision to deny Moses and Aaron entry into the Promised Land due to their lack of faith. Later, the Israelites request passage through Edom, but the Edomites refuse, forcing them to take a longer route. Aaron dies on Mount Hor, where his priestly garments are transferred to his son Eleazar.

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

The commentary focuses on the Scripture verse: “Moses sent messengers from Kadesh to the king of Edom-“Now let us pass through your land. We will not pass through field or vineyard or drink water from any well; we will go along the King’s Highway, not turning aside to the right hand or to the left until we have passed through your territory.”” (Numbers 20:17)

When purified of passion, an individual can navigate the ‘foreign path’ (the worldly life) without succumbing to any worldly distraction by strictly following the Lord's commands. It is easy to lose direction while travelling, and such a journey can be perilous, similar to navigating a narrow pass between two steep cliffs. Hence, the Scripture guides us to avoid deviations to the left or right (“do not turn aside from any of the words that I am commanding you today, either to the right or to the left” (Deuteronomy 28:14)) and to maintain our course on the ‘hard road’ (St Matthew 7:14).

St. Gregory explains that virtue lies in the mean, or the middle ground, between two extremes. For example, courage is the mean between cowardice and rashness. Wisdom is described as the mean between shrewdness and simplicity. Our Lord teaches- “so be wise as serpents and innocent as doves.” (St Matthew 10:16). Neither the serpent's wisdom nor the dove's simplicity is commendable if chosen alone.

As the Scripture teaches- “whole world lies under the power of the evil one” (1 John 5:19), and such world devoid of virtues is foreign to the follower of Christ. The journey through such world is safe if one adheres to the “highway” of virtue, avoiding the byways of evil.

Questions for Personal Reflection:

In my Lenten journey thus far, what are the biggest challenges that I faced in maintaining my spiritual focus? Are there specific distractions or temptations that often lead me astray? In what areas of my life do I feel vulnerable, like a sheep among wolves? Are there role models in my life who exemplify the balance of wisdom and innocence, and what can I learn from them?

 

In Christ,

Rincy

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 120-121. 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#36)

Scripture Reading: Numbers 16, 17

Brief outline of the chapters:

Numbers 16: Korah, Dathan, and Abiram rebel against Moses and Aaron. They challenge the leadership and priesthood, claiming that the entire community is holy. In response, God demonstrates His support for Moses and Aaron by causing the earth to open and swallow the rebels, along with their families and possessions. This event serves as a powerful reminder of the consequences of defying God’s chosen leaders.

Numbers 17: Following the rebellion, God instructs Moses to collect a staff from each of the twelve tribes of Israel, with Aaron’s staff representing the tribe of Levi. The staffs are placed in the Tent of Meeting, and the next day, Aaron’s staff has miraculously budded, blossomed, and produced almonds. This sign confirms Aaron’s divine appointment as high priest and serves to quell any further dissent regarding the priesthood.

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

St. Gregory advises caution for individuals who, despite leading disciplined lives to overcome carnal desires, may assert themselves as worthy of the priesthood due to arrogance and selfish ambitions. When such individuals are able to control the desires of the flesh, the evil one wounds them with the disease of arrogance taking root in their hearts.

Korah, Dathan, and Abiram deemed it beneath their status to remain in their allocated roles and presumptuously sought the honour of the priesthood while questioning the authority of those who were appointed to this ministry by the Lord. As a result of their actions, the dissenters were swallowed by the earth, and the remaining individuals were consumed by lightning.

Arrogance is paradoxical; while it is commonly understood as a feeling of superiority over others, it ultimately leads to a downfall, much like the fate of the rebels in this story from the Book of Numbers. In essence, those who elevate themselves above others often find themselves in decline. Therefore, arrogance should be more accurately defined as an “abject fall” rather than the commonly perceived notion of "superiority over others."

In Moses, we are taught to exercise moderation and maintain humility regarding the virtuous behaviour while continuing to exhibit a positive attitude. St. Gregory warns that overcoming one form of desire does not eliminate the risk of succumbing to other passions as any form of passion represents a lapse and leads to negative consequences.

All passions lead to downfall. Whether it is due to arrogance or any other passion, the outcome remains the same- a downfall. We should be prudent to avoid all kinds of fall.

Therefore, if you observe someone attempting to spiritually purge themselves and earnestly seeking to elevate themselves by joining the priesthood, understand that this individual may be succumbing to arrogance. The priesthood is a divine institution and ordination to this office is God's appointment and blessing rather than a human initiative, as taught by the following incident in the Holy Scripture.

Moses placed rods from each tribe on the altar, and only Aaron’s rod miraculously took root, blossomed, and bore nuts (ripe almonds). This divine sign indicated Aaron’s heavenly ordination as a priest. The nut produced by Aaron’s rod symbolizes the ideal priestly life. It is tough and dry on the outside, representing self-control and discipline. Inside, it contains nourishing food, symbolizing the hidden spiritual richness and virtues of a true priest.

St. Gregory criticizes priests who live lavishly, adorned in fine clothes and indulging in rich foods and pleasures. Such a life does not produce the true “fruit” of the priesthood, which is self-control and spiritual maturity. This type of fruit matures not from earthly pleasures or influences but from a higher, divine source. It represents a life dedicated to spiritual growth and inner strength. In contrast, a life of self-indulgence produces a different kind of fruit which is nourished by carnal pleasures and desires and lacks any spiritual depth.

St. Gregory teaches that if we discover the life of a priest to be indulgent and luxurious, similar to those who enjoy richness and fine amenities, then it would be appropriate to reference the Gospel teaching: - “When I look at your fruit, I do not recognize the priestly tree by it." i.e. "Your actions do not reflect those of a true priest." [ paraphrased from St. Luke 6:43 - “No good tree bears bad fruit, nor again does a bad tree bear good fruit”]

Questions for Personal Reflection:

1. Reflect- has my spiritual practices during this Lenten journey inadvertently fostered a sense of superiority or led me to judge the spiritual lives of others?

2. Can I identify moments when my ambitions have led me to question or undermine the authority of those appointed to lead? How do I respond when I feel tempted to assert myself as superior or more deserving than others?

3. Are there people in my life who help me see the value in different roles and responsibilities, and how/what can I learn from them?

In Christ,

Rincy

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 117-120. 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#35)

 

Scripture Reading: Numbers 13

Brief outline of the chapter: God instructs Moses to send twelve leaders, one from each tribe of Israel, to explore the land of Canaan, the Promised Land. The spies are tasked with assessing the land, its people, cities, and soil, and they spend forty days exploring. Upon their return, they bring back a cluster of grapes, pomegranates, and figs as evidence of the land’s fertility. They report that the land is indeed flowing with milk and honey but also inhabited by powerful people living in large, fortified cities. While ten of the spies focus on the intimidating aspects of the inhabitants, Caleb and Joshua encourage the people to trust in God’s promise and take possession of the land. The majority of the spies spread a negative report, causing fear among the Israelites, but Caleb and Joshua stand firm in their faith, urging the people to trust in God’s promise despite the daunting obstacles.

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

When unable to harm Moses directly, the Evil one targeted the vulnerable people. The people were tempted by gluttony and yearned for Egyptian food over the heavenly bread. “The camp followers with them had a strong craving, and the Israelites also wept again and said, “If only we had meat to eat! We remember the fish we used to eat in Egypt for nothing, the cucumbers, the melons, the leeks, the onions, and the garlic, but now our strength is dried up, and there is nothing at all but this manna to look at.”” (Numbers 11:4-6)

However, Moses being spiritually elevated and rising above earthly desires, was completely focused on the inheritance promised by God and therefore, he appointed spies to report on the features of the land flowing with milk and honey.

Moses sends out twelve spies to scout the land of Canaan, which God had promised to give to the Israelites. Ten of the spies returned with a discouraging report, focusing on the strength of the people and the fortified cities in Canaan. However, two spies, Joshua and Caleb, brought back a hopeful report, trusting in God's promise and power. St. Gregory interprets this event allegorically.

 According to St. Gregory, the spies represent different types of reasoning or thought processes in a believer's life. The ten spies who brought back a negative report represent the doubts and fears planted by the Devil. These doubts undermine faith and hope in God's promises. On the other hand, the two spies who brought back a positive report represent the reasonings born of faith, which confirm hope in God's promises.

Like Moses, a spiritual pilgrim should disregard the doubts and fears that undermine their faith and instead trust in the hopeful promises of God. 

Joshua was one of the spies sent to scout the Promised Land.  Moses placed great confidence in him, as Joshua had provided tangible evidence of the land's abundance by bringing back a cluster of grapes carried on poles. According to St. Gregory, Moses was assured in his hopes and aspirations because he perceived the mystery of grapes hanging on the wood which is the prefiguration of Christ’s passion. Moses’s song foreshadowed the holy Eucharist and the saving Passion of Christ -“you drank fine wine from the blood of grapes.” (Deuteronomy 32:14). The grapes’ blood, which becomes a saving drink, symbolizes the blood of Christ shed on the cross.

Questions for Personal Reflection:

1. How much do I allow the opinions and reports of others to influence my decisions, thoughts and faith? Am I discerning in whose advice I follow?

2. When assessing situations in my life, do I focus more on the obstacles or the opportunities? How do the different types of reasoning (faith-based vs. fear-based) manifest in my life?

3. Have I been a positive influence and a source of hope for others, as Joshua and Caleb were for the Israelites? How can I incorporate these traits more frequently moving forward?

In Christ,

Rincy

 

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 114-115. 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#34)

 

(We have concluded St. Gregory's commentary on the life of Moses as detailed in the 40 chapters of the Book of Exodus. Furthermore, St. Gregory examines aspects of Moses's life as portrayed in select sections of the Book of Numbers, which will be analysed in this and subsequent posts.)

Scripture Reading: Numbers 12

Brief outline of the chapter: Miriam and Aaron, Moses’ siblings, express their discontent with Moses for marrying a Cushite woman. Their underlying frustration, however, is with Moses’ unique relationship with God and the authority he holds. God hears their complaints and reaffirms Moses’ special status, explaining that He speaks to Moses directly, unlike the visions and dreams given to others. God chastises Miriam and Aaron for speaking against Moses and Miriam is struck with leprosy. Moses, demonstrating his humility and compassion, pleads with God to heal Miriam. God agrees but requires Miriam to be isolated outside the camp for seven days as part of her healing process. The Israelites wait for her to be restored before continuing their journey.

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

St. Gregory asserts that any wrongdoing originating from malice cannot prevail against an individual who faithfully follows God, similar to the way Moses did. After Moses’ close relationship with God is established, Miriam and Aaron become envious of their brother. The terms which St. Gregory uses to describe envy are- ‘passion which causes evil’, ‘the father of death’, ‘the first entrance of sin’, ‘the root of wickedness’, ‘the birth of sorrow’, ‘the mother of misfortune’, ‘the basis of disobedience’, ‘the beginning of shame’, ‘the death-dealing sting’, ‘the hidden weapon’, ‘the sickness of nature’, ‘the bitter poison’, ‘the self‐ willed emaciation’, ‘the bitter dart’, ‘the nail of the soul’, ‘the fire in the heart’, ‘the flame burning on the inside’.

Envy, in the form of the serpent, led to the banishment of humanity from Paradise and separation from the tree of life. Envy drove Cain to commit the first murder. Envy caused Joseph’s brothers to sell him into slavery.

St. Gregory explains that envy is not concerned with one’s own misfortune but is troubled by others’ good fortune. To an envious individual, success is not defined by personal achievements but rather by the adversities faced by others. Envy rejoices in others’ misfortunes and is grieved by their good deeds.

It is said that vultures, which feed on corpses, are adversely affected by the presence of perfume. Vultures are attracted to decayed matter. Similarly, individuals afflicted by envy are negatively affected by the success and happiness of their peers, much like how vultures are affected by perfume. Conversely, they are drawn to others' misfortunes, exploiting them for their own gain, akin to a vulture extracting hidden decay with its beak.

Envy challenged many before Moses but crumbled when it confronted this great man. This shows Moses’ spiritual strength and progress in his journey with God. Moses had attained ‘apatheia’ wherein he was not disturbed by passions. Envy targeted Moses but he was beyond envy’s reach due to his spiritual stature. However, Aaron and Miriam fell victim to envy’s influence. Their envy manifests in their criticism and opposition to Moses.

Moses does not retaliate or defend himself against their envy. Instead, he ministers to their condition, showing compassion and seeking God’s mercy on their behalf. Moses’ ability to withstand envy and his intercession for others are attributed to his close following of God and his reliance on God as his guide to virtue. St. Gregory emphasizes that a person fortified with virtue is protected from the attacks of envy and malice. Moses’ spiritual armour is God Himself, the impenetrable protection, who shields him against such ‘darts’ of evil. The Holy Scripture teaches- “put on the Lord Jesus Christ” (Romans 13:14); and with this well protected armour, Moses deflected envy.

Questions for Personal Reflection:

1. Reflect on the blessings in your life, which due to your privilege, you would regard them as ‘basic’ or ‘mundane’. Are there areas in my life where I feel envious of others’ achievements or relationships? Do I recognize and appreciate the unique calling and gifts that God has given me? How can I use these gifts to serve others and fulfil my purpose?

2. As we commemorate the healing of the blind on the Sixth Sunday of the Great Lent-reflect on the feelings of envy (or comparison mindset) that is making me blind to the blessings God has bestowed on me? Bartimaeus longed to be healed- do I even recognize my spiritual blindness?

3. When I see others facing consequences for their actions, am I quick to judge, or do I show compassion and pray for their well-being, as Moses did for Miriam?

In Christ,

Rincy

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 111-113. 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#33)

Scripture Reading: Exodus chapter 33 (continuation of Step#32 posting)

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

“See, there is a place by me where you shall stand on the rock, and while my glory passes by I will put you in a cleft of the rock, and I will cover you with my hand until I have passed by; then I will take away my hand, and you shall see my back, but my face shall not be seen.” (v.21-23)

St. Gregory interprets the cleft/ hole of the rock as a metaphor for the heavenly reward and dwelling as St. Paul says- “if the earthly tent we live in is destroyed, we have a building from God, a house not made with hands, eternal in the heavens.” (2 Corinthians 5:1). Indeed, those who run the race with faith kept firmly planted on Rock-the Christ will be rewarded. The cleft of rock is the prize described in different ways by Scripture- ‘pleasure of paradise’/ (Garden of Eden) (Genesis 2:15); ‘eternal tabernacle’ (2 Corinthians 5:1); ‘mansion with the Father’ (St. John 14:2); ‘bosom of the patriarch’ (St. Luke 16:22); ‘land of the living’ (Psalm 26:13);  ‘Jerusalem which is above’ (Galatians 4:26); ‘prize of calling’ (Philippians 3:14) etc.

According to St. Gregory, Moses' entrance into the rock has the same significance as these descriptions. In St. Paul's understanding, Christ is the rock, embodying all hope for good things and in whom lies all the treasures of goodness.

[“Christ, in whom are hidden all the treasures of wisdom and knowledge.” (Colossians 2:3). “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places” (Ephesians 1:3)]

When Moses comes till this stage, the Lord instructed that He would cover Moses with His hand until the Lord has passed by and then when the Lord takes away His Hand, Moses shall see His back but not the Face.

The Lord who spoke to Moses, articulated this concept when He came to fulfil the Law during His Incarnation. The call of Lord Jesus Christ was- “If any wish to come after Me,” (St. Luke 9:23) and not “If any man will go before Me.” To the one asking about eternal life, Jesus said, “Come, follow me.” (St. Luke 18:22). This underscores the necessity of following Jesus’ lead. Following Jesus means seeing His “back,” symbolizing discipleship.

Here Moses is instructed that to see God, he must follow Him wherever He leads. God's “passing by” represents His guidance. Like how someone unfamiliar with a route must follow a guide, Moses needs to follow God to remain on the right path. Maintaining sight of the leader ensures that the follower stays on the correct course. According to St. Gregory, the Psalmist conveys closeness to God while following Him when writing the verses - “My soul clings to you; your right hand upholds me.” (Psalm 63:8) and “You who live in the shelter of the Most High, who abide in the shadow of the Almighty” (Psalm 91:1).

If a follower tries to face the guide directly, they will end up going in a different direction than the guide shows. Therefore, God says, “My face is not to be seen,” meaning the follower should not try to face the Guide. The goodness does not confront Goodness face to face but follows it.

St. Gregory ends this commentary wondering that learning to follow God is so profound that even Moses, who experienced lofty spiritual experiences and divine revelations, at the end of his life, is barely considered worthy of this grace!

Questions for Personal Reflection:

How can I emulate Moses’ continual ascent in my relationship with God, always striving for greater spiritual heights? In what ways can I maintain a thirst for spiritual growth and never become complacent in 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. 100-111. 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#32)

Scripture Reading: Exodus chapter 33 (continuation of Step#31 posting)

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

To Moses’s request, the Lord gave the following instruction-“See, there is a place by me where you shall stand on the rock, and while my glory passes by I will put you in a cleft of the rock, and I will cover you with my hand until I have passed by; then I will take away my hand, and you shall see my back, but my face shall not be seen.” (v.21-23)

St. Gregory suggests that the elements of the story—such as the place with God, the rock, the hole, Moses’ entrance, and the vision of God’s back—should be understood in spiritual sense rather than taken at face value.

[Note: The theology of the Cappadocians, particularly St Gregory of Nyssa, was influenced by the Alexandrian school. According to Alexandrian exegesis, statements unworthy of God signal an allegorical meaning. Consequently, descriptions of God with human features like a "back" or "face" must be understood spiritually since they do not align with divine nature.]

St. Gregory argues that interpreting the descriptions of God literally (such as having a front and back) leads to a limited and inappropriate understanding of the divine nature. Physical attributes like shape and form are associated with bodies, which are composite and subject to decomposition. If one were to take the description of God’s back literally, it would imply that God has a physical body, which can decompose and is therefore corruptible. This is an absurd conclusion and contradicts the true nature of the divine which is incorporeal (without a physical body) and incorruptible (not subject to decay).

St. Gregory further argues that if we consider God as having boundaries (as any shape/form has boundaries), it implies there's something beyond those boundaries which logically would be larger than God, contradicting the idea of God's infinity and omnipotence. St. Gregory contends that if we accept God as Good by nature, then anything beyond His boundaries would be evil. Again, this is a problematic conclusion and hence, the verses should be understood in spiritual sense.

St. Gregory then shares insight on the concept of 'place'- he suggests that when God speaks of a 'place' beside Him, He is not referring to a physical or measurable place, but rather a spiritual state of closeness to Him. This 'place' is limitless and infinite, just like God's nature. This place is so vast that one can never cease progressing in it.

St. Gregory discusses a paradoxical concept where spiritual progress is described as standing still on a rock (God tells Moses that he will stand on a rock, which according to St. Gregory, symbolizes the divine race towards virtue). He explains this seeming contradiction by saying that standing firm and immovable in goodness leads to progression in virtue. On the other hand, those who are uncertain and wavering in their understanding of goodness, who are tossed about by different opinions, will never attain the height of virtue. St. Paul teaches -“We must no longer be children, tossed to and fro and blown about by every wind of doctrine by people’s trickery, by their craftiness in deceitful scheming” (Ephesians 4:14). Thus, 'standing still' here refers to having a firm, unwavering commitment to God.

St. Gregory uses the metaphor of climbing uphill in sand to illustrate the futility of progress without a firm foundation. Just as climbing in sand results in slipping back, spiritual progress without a firm grounding in virtue is ineffective. However, if one firmly plants their feet on the Rock (which is Christ, who represents absolute virtue), and remain “steadfast and immovable” (1 Corinthians 15:58), they will make progress in their spiritual journey. [The commentary on Moses’s request to be continued in tomorrow’s posting].

In Christ,

Rincy

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 100-111. 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#31)

Scripture Reading: Exodus chapters 33

Brief outline of the chapter: God instructs the Israelites to depart from Mount Sinai and proceed to the Promised Land. He assures them of sending an angel ahead but announces that He will not accompany them due to their stubbornness. Moses sets up the Tent of Meeting outside the camp, where he speaks with God face to face. Moses intercedes for the people, asking God to go with them, and God agrees. Moses also requests to see God’s glory, and God manifests His goodness while shielding Moses from seeing His face.

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

St. Gregory compares the soul’s upward movement to the natural downward movement of bodies. Just as a body accelerates downward on a slope without resistance, the soul, once freed from earthly attachments, naturally and swiftly ascends towards the divine. The soul’s upward movement is driven by its desire for heavenly things as the Apostle St. Paul says- “forgetting what lies behind and straining forward to what lies ahead” (Philippians 3:13). The progress in virtues and other spiritual growth renew the soul’s intensity and capacity for further ascent.

St. Gregory cites Moses as the ultimate example of this spiritual ascent. Moses never ceased to climb higher in his relationship with God. Each step he took- rejecting Egyptian ties, avenged a Hebrew, embracing a solitary desert life, leading the Hebrews his people to freedom, continually sought God’s presence etc. revealed another step above, symbolizing the endless journey towards divine perfection.

St. Gregory reflects on Moses’s request to the Lord - “Please show me your glory” (v.18) and wonders how can Moses for whom Scripture says that the Lord used to speak to him “face to face, as one speaks to a friend” (v.11) still need God to appear, as if Moses had not yet seen Him? Despite Moses’ profound experiences, he remains unsatisfied and continually thirsts for more. St. Gregory likens this experience to a soul that loves beauty. Such a soul is always drawn from the visible beauty to what lies beyond, constantly desiring the hidden and ultimate beauty.

Moses beseeches God to appear to him, not according to his capacity to partake, but according to God's true being.

When this bold request was made, God’s response was - “you cannot see my face, for no one shall see me and live.” (v.20) According to St. Gregory, seeing God does not cause physical death, as God is the source of life. However, the thought process that one can fully comprehend or know God is a kind of spiritual death, because it turns a person away from the true nature of God, which transcends human understanding.

In the words of St. Gregory- “The divine voice granted what was requested in what was denied, showing in a few words an immeasurable depth of thought. The munificence of God assented to the fulfilment of his desire, but did not promise any cessation or satiety of the desire.”

In a profound way, the request (of Moses) is granted through denial! Moses asked to see God’s full glory, but God responded that no one could see His face and live. This leads Moses to understand that the full essence of God cannot be comprehended by human life.

St. Gregory postulates that God would not have revealed Himself to Moses if such a vision satiated Moses’s desire. Instead, the true vision of God is one that perpetually fuels the desire for Him and that yearning never ceases. This desire is never fully satisfied, as each glimpse of the divine rekindles the longing to see more. There is no limit to the ascent towards God, as He is infinite and the desire for Him continually grows. Therefore, what Moses requested is fulfilled by the very things that leave his desire unmet. [The commentary on Moses’s request to be continued in tomorrow’s posting].

In Christ,

Rincy

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 100-111. 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#30)

 

Scripture Reading: Exodus chapters 31,32 and 34 (continuation of Step#29 posting)

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

St. Gregory of Nyssa reflects on the restoration of the tablets of the Law and its deeper spiritual meaning. He begins by noting that the original tablets, inscribed by God, were broken when Moses threw them down in response to the Israelites’ sin. Moses then made new tablets from earthly material, which God inscribed again, symbolizing the restoration of grace. St. Gregory suggests that this event reveals God’s concern for humanity. When the tablets were broken, it symbolized as humanity's fall into sin and mortality. The restoration of the tablets, this time made by Moses but inscribed by God, symbolizes the restoration of human nature through the divine intervention. 

He references the Apostle Paul, who metaphorically calls the tablets “hearts,” indicating that the Law is meant to be inscribed on the human soul. “and you show that you are a letter of Christ, prepared by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets that are human hearts.” (2 Corinthians 3:3)

Originally, human nature was created perfect and immortal, with the Law inherently guiding people away from evil and towards honouring God. St. Gregory sees the 'voice of the serpent' in the story of Adam and Eve, and the 'voice of drunken singing' in the story of the golden calf (Exodus 32:18) as the one that caused the fall and breaking of this perfect state. Yet, the true Lawgiver, Jesus Christ, restored human nature.

As Moses made the tablets from stone, St. Gregory says Christ “cut the tables of human nature for himself from our earth….He became the stonecutter of His own flesh, which was carved by the divine finger, for the Holy Spirit came upon the virgin and the power of the Most High overshadowed her.” This act restored humanity’s unbroken and immortal nature, with the Law now written on the hearts of believers by the Holy Spirit, also referred to as the “finger” of God in Scripture. [“But if it is by the finger of God that I cast out the demons, then the kingdom of God has come upon you.”- St. Luke 11:20]

St. Gregory of Nyssa discusses the transformation of Moses after he received the restored tablets of God’s law. Moses' face shone with such divine glory that others could not look upon him. St. Gregory sees this as a symbol of the transformative power of God's grace and redemption. This transformation is linked to the restoration of human nature by Jesus Christ, who healed our brokenness and restored us to our original beauty through the divine power of God.

Just as Moses’ glory was too great for the Israelites to look upon, the glory of Christ is too overwhelming for the impious and the heretics.

He further elaborates that when Christ comes in his glory, accompanied by all the angels (St. Matthew 25:31), even the righteous will find it difficult to bear and behold his glory. St. Gregory views the prophecy of Isaiah – “If favour is shown to the wicked, they do not learn righteousness; they corrupt what is upright on the earth and do not see the majesty of the Lord.” (Isaiah 26:10)- as one where the impious and those who follow false teachings will be excluded from the vision of Christ’s second coming and will not see the glory of the Lord.

Questions for Personal Reflection:

1. Reflect on the role of prayer in your efforts to support and guide others back to God? Have I ever interceded for others, as Moses did for the Israelites, when they strayed from their faith? How do I respond to my own sins and mistakes? Have I been vocal in fostering a sense of accountability within my family/community against any wrongdoing?

2. What practices can I adopt to ensure that I regularly reflect on my actions and seek repentance? What steps can I take to cultivate a heart that is always ready to meet Christ, both in daily life and at His second coming?  What efforts do I put to restore my relationship with God and with fellow beings?

In Christ,

Rincy

 

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 98-100. 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#29)

 

Scripture Reading: Exodus chapters 31,32 and 34.

Brief outline of the chapters: Exodus 31 describes God’s appointment of Bezalel and Oholiab, filled with the Spirit of God, to craft the tabernacle and its furnishings. It also emphasizes the importance of observing the Sabbath as a sign of the covenant between God and the Israelites.

Exodus 32 recounts the Israelites’ creation and worship of a golden calf while Moses is on Mount Sinai. Angered by their idolatry, God intends to destroy them, but Moses intercedes, pleading for mercy. Moses then destroys the calf, rebukes the people, and calls for those loyal to God to execute judgment on the idolaters.

Exodus 34 describes God renewing the covenant with Israel after the golden calf incident. Moses carves two new stone tablets, and God reaffirms His covenant, proclaiming His attributes of mercy and justice.

St. Gregory chiefly focuses the commentary on the tablets of stone.

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

Moses, who has progressed to this level of spiritual ascent, holds in his hand the tablets inscribed by God with the divine Law. These tablets are broken due to the Israelites’ sin of creating and worshipping a golden calf. Moses pulverizes the idol, mixes the powder with water, and makes the Israelites drink it, symbolizing the complete eradication of idolatry. St. Gregory interprets this as a prophetic sign of the disappearance of idolatry in his own time, as those who once worshipped idols now embrace the true faith.

Moses then arms the Levites, who then killed many Israelites without distinction, is seen by St. Gregory as a lesson about collective responsibility and punishment. When a whole community participates in evil, the punishment of some serves as a warning and correction for the entire community. It is similar to punishing a person for wrongdoing by whipping. Any part of the body that is struck will experience pain, which affects the entire body. Similarly, when a group engaged in wrongdoing is disciplined, the punishment of one member serves as a warning or correction for the whole group emphasizing that the suffering of a part can led to the repentance and purification of the whole.

St. Gregory sees Moses' call to those who are on the Lord's side to join him, and their subsequent killing of their brother, friend, and neighbour (Exodus 32:27), as a symbolic call to spiritual warfare against one's own sinful habits and thoughts.

St. Gregory points out “brother,” “friend,” and “neighbour” do not always have positive connotations. He cites the example of Aaron, who both helped Moses against the Egyptians and also made the golden calf idol for the Israelites, is used to illustrate the dual nature of 'brotherhood'. The same person can be both a helper and a hindrance, just as our own thoughts and habits can be both beneficial and detrimental. In this context, the terms “brother”, “friend” and “neighbour” can also represent negative aspects of our inner thoughts and habits that lead us away from God.

Therefore, the act of using the sword against these “brothers,” “friends,” and “neighbours” symbolizes the need to confront and eliminate our sinful thoughts and behaviours. By doing so, we purify ourselves and bring about spiritual life. The death of these evil habits leads to our spiritual life, while their life leads to our spiritual death.

The historical detail of the Israelites removing their earrings upon Aaron’s instruction to create the golden calf is interpreted spiritually. Moses had adorned the Israelites with the Law, symbolized by the earrings. However, through disobedience, this adornment was removed by a false brother and repurposed to create an idol.

St. Gregory draws a parallel to the first sin in the Garden of Eden. The serpent was perceived by Adam and Eve as a companion and neighbour when he advised them that violating the divine commandment would be advantageous and beneficial for them, meaning they should metaphorically remove the earring of the divine commandment from their ears. Those who annihilate such ‘companions’ and ‘neighbours’, will hear from Moses- “Today you have been ordained for the service of the Lord, each one at the cost of a son or a brother, and so have brought a blessing on yourselves this day.” (Exodus 32:29) [The commentary on Tablets of Stone to be continued in tomorrow’s posting].

Questions for Personal Reflection:

1. What “golden calves” or idols have I allowed into my life that distract me from my relationship with God? 

2. How do I respond when it feels like God is taking too long to answer my prayers or guide me? In what ways can I cultivate patience and trust in God’s timing, rather than seeking quick fixes or alternative solutions? 

3. In what ways can I contribute to the spiritual well-being of my community/family? What steps can I take to ensure that my actions and decisions positively influence others in their faith journey?

In Christ,

Rincy

 

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 95-98. 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#28)

 

Scripture Reading: Exodus chapter 28, 29,30 and 39 (continuation of Step#27 posting)

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

The tassels on the tunic, which are just for decoration, symbolize going above and beyond what is required in our pursuit of virtue. St. Gregory teaches that we should strive to add extra effort and beauty to our virtuous actions, much like adding decorative tassels to a tunic. He cites the example of St. Paul who preached the gospel for free even though he could have asked for compensation. While the Law allowed “those who work in the temple service get their food from the temple and those who serve at the altar share in what is sacrificed on the altar.  In the same way, the Lord commanded that those who proclaim the gospel should get their living by the gospel.” (1Corinthians 9:13,14); St. Paul said that he made “the gospel free of charge, so as not to make full use of my rights in the gospel.” (v.18)

St. Gregory then provides insights to the craftsmanship of the Ephod (v.6-10), which is to be made of gold, blue, purple, and crimson yarns, and fine twisted linen, with two shoulder pieces with two onyx stones on which are engraved with the names of the sons of Israel.

According to St. Gregory, the ephod represents the adornment of the heart, it composed of various virtues symbolized by the colours and materials used therein. The blue and purple colours symbolize kingliness and purity of life, suggesting that a virtuous life combines nobility and moral purity. The crimson colour represents modesty, and linen material signifies brightness and purity. Together, they indicate that a virtuous life is both modest and pure. The gold thread that adds radiance to the garment symbolizes the treasure or reward reserved for a virtuous life.

The names of the patriarchs engraved on the shoulder clasps symbolize the importance of following the examples set by virtuous ancestors. Their lives serve as adornments, enhancing one’s own moral character.

The next vestment is breastplate whereby small shield-shaped gold ornaments hung from each shoulder piece, supporting a rectangular gold object adorned with twelve stones arranged in four rows of three. Each stone was unique, distinguished by its own distinct brilliance. According to St. Gregory, the outward appearance of the ornament is symbolic in nature. The shield-like decorations hanging from both shoulders represent the dual aspects of our defence against the Adversary. As previously mentioned, a virtuous life is led in two ways—through faith and good conscience. These shields provide protection in both respects, ensuring our safety. We remain unscathed by the attacks of the evil one by being armed “with the weapons of righteousness for the right hand and for the left” (2 Corinthians 6:7).

The four-cornered shape, supported equally on all its sides, symbolizes steadfastness in doing good. It has four rows of stones inscribed with the names of the patriarchs of Israel.  St. Gregory teaches that an individual who defends against the evil one with the two shields (faith and good conscience) will embellish their soul with the virtues of the patriarchs. Each stone shines with its own brilliance, representing the unique virtues each patriarch embodies.

St. Gregory teaches that the straps tying the adornments to the arms symbolize the connection between practical and contemplative philosophy. Practical philosophy (actions) is represented by the arms, while contemplative philosophy (thoughts and reflections) is symbolized by the heart. Together, they guide a virtuous and higher spiritual life. This suggests that a balanced spiritual life requires both thoughtful inner reflection and active deeds.

The next vestment is the turban and according to St. Gregory, the diadem on the head represents the crown reserved for those who live virtuously. The inscription in gold leaf signifies divine or sacred knowledge, which beautifies the crown.

Lastly, St. Gregory says that the absence of sandals indicates freedom from earthly encumbrances as sandals, made from dead skins, symbolize worldly attachments that hinder spiritual ascent.

Questions for Personal Reflection:

1) The ephod and breast-piece were adorned with precious stones and the names of the patriarchs. How am I carrying the legacy of faith and the virtues of those who came before me- my parents, grandparents, god-parents etc.? In what ways can I ensure that my actions honour the faith and sacrifices of my spiritual ancestors?

2) Having been set apart for holiness through the sacrament of Holy baptism, how can I strive for holiness in my thoughts, words, and actions, reflecting the inscription “Holy to the Lord” on the turban (Exodus 28:36)? What daily practices can I adopt to remind myself of my baptismal commitment to live a holy life?

In Christ,

Rincy

 

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 92-95. 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#27)

Scripture Reading: Exodus chapter 28, 29, 30 and 39.

Brief outline of the chapters: Exodus 28 outlines God's instructions to Moses for making sacred garments for Aaron and his sons as priests. It describes the ephod, breastplate, robe, turban, and other garments, each adorned with specific materials and symbols. The ephod and breastplate include precious stones engraved with the names of the twelve tribes of Israel, symbolizing the priest’s role in representing the people before God. Also highlighted are the focus on holiness, beauty, and strict adherence to divine instructions in serving God.

Exodus 29 details the consecration ceremony for Aaron and his sons as priests. Exodus 30 provides instructions for making the altar of incense, the basin for washing, and the sacred anointing oil and incense. Exodus 39 details the completion of the priestly garments and the Tabernacle as commanded by God.

[This commentary of St. Gregory chiefly focuses on the spiritual meanings of the priestly garments outlined in Exodus 28.]

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

After receiving instructions through visions of the tabernacle, St. Gregory says that Moses' soul ascends to greater insights regarding the priesthood's vestments. These include the tunic, ephod, breast-piece with precious stones, turban, metal-leaf, breeches, pomegranates, bells, the rational and doctrine (Urim and Thummim), as well as shoulder-pieces fastened with the patriarchs' names.

St. Gregory of Nyssa discusses the spiritual significance of the vestments starting with the blue dye of the tunic. “You shall make the robe of the ephod all of blue.” (v.31). He notes that previous scholars have interpreted this colour as representing air or the universe, as seen in Wisdom 18:24- “For upon his long robe the whole world was depicted”).

Expounding on the above verse, St. Gregory interprets that an individual aspiring to be a priest before God must also offer his own body upon the altar and become a sacrifice, not through death, but by being a living sacrifice and performing rational service [“…to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship” (Romans 12:1)]. The priest should avoid a “heavy and fleshy” life, instead living purely and lightly, akin to the thinness of a spider web thread. By living a pure life, one becomes spiritually light and airy, ready to ascend to God when called, rather than being weighed down by earthly concerns.

Exodus 28: 33, 34 says- “On its lower hem you shall make pomegranates of blue, purple, and crimson yarns, all around the lower hem, with bells of gold between them all around a golden bell and a pomegranate alternating all around the lower hem of the robe.”

According to St. Gregory, the golden bells alternating with the pomegranates represent good works. They denote two pursuits through which virtue is acquired: faith towards the divine and conscience towards life. St. Paul mentions these elements in Timothy's garment, advising him to have faith and a good conscience (1 Timothy 1:19).

St. Gregory compares a virtuous life to a pomegranate fruit. While the outside of a pomegranate is hard and sour, the inside is sweet and beautifully ordered. Similarly, a virtuous life might seem austere on the outside, but it is full of good hopes and sweetness once it matures. He relates this to the words of St. Paul - “Now, discipline always seems painful rather than pleasant at the time, but later it yields the peaceful fruit of righteousness to those who have been trained by it.” (Hebrews 12:11), indicating that despite an unpleasant exterior, there is sweetness and nourishment within the ‘pomegranate life’. [Commentary on the priestly vestments to be continued in tomorrow’s posting]

Questions for Personal Reflection:

1) As we commemorate the healing of the crippled woman on the fifth Sunday of the Great Lent, reflect on the attitude of the synagogue leader. Jesus confronted his hypocrisy. Whether I am a religious leader or a layman, does my actions align with the true spirit of my faith? Am I publicly siding with falsehood (or ‘going with the flow’) to avoid any conflict with the faith community?

2) How can I clothe myself in spiritual “garments” that reflect dignity and honour in my daily life? In what ways can I ensure that my actions and words are worthy of my calling as a follower of Christ? How can I ensure that my life reflects the sweetness and order of a pomegranate’s fruit, or I live  the “pomegranate life”?

In Christ,

Rincy

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 90-92. 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.