Scripture
Reading: Exodus chapters 25-27, 35-38 and 40 (continuation of Step#22
posting on the annunciation to St. Mary, focusing on the Exodus chapter(s)
dealing with the Tabernacle which St. Gregory contemplates as prefiguring
Christ Jesus and His incarnation).
Lessons from St. Gregory of Nyssa (‘Life of Moses’):
St Paul says
of Christ-“for in him all things in heaven and on earth were
created, things visible and invisible, whether thrones or dominions or rulers
or powers—all things have been created through him and for him.” (1 Colossians
1:16). Based on this Scripture verse, St. Gregory contemplates that the various
elements of the tabernacle’s construction (pillars gleaming with silver and
gold, the bearing poles and rings, and those cherubim who hide the ark with
their wings, and all the other things which are contained in the description of
the tabernacle's construction) symbolize the heavenly powers and beings that
support the universe according to God’s will. The angels and heavenly powers
are our true support, “sent to serve for the sake of those who are to inherit
salvation?” (Hebrews 1: 14). The angels assist and elevate the souls of the
faithful, helping them attain virtue and spiritual growth.
The Ark of the
Covenant, symbolically covered by the wings of cherubim, signifies that the
contemplation of the profound secrets and mysteries of God's presence and
nature is ultimately beyond human comprehension.
The
candlestick divided at its top into seven branches, each holding a lamp,
according to St. Gregory, symbolize the varied rays of the Holy Spirit. “…a
lampstand all of gold, with a bowl on the top of it; there are seven lamps on
it, with seven lips on each of the lamps that are on the top of it.” -Zechariah
4:2
St. Gregory
refers to the “throne of mercy,” to describe Christ. This is based on Romans
3:25, where Paul says, “God presented Christ as a sacrifice of atonement,
through the shedding of his blood—to be received by faith.” Christ is depicted
as the mercy seat (or propitiation) for our sins. The altar of offering and
altar of incense symbolize the worship and adoration offered to God. Hebrews
13:15 says, “Through him, then, let us continually offer a sacrifice of praise
to God, that is, the fruit of lips that confess his name.” The throne of mercy,
altars, and the universal praise of God all point to the worship and adoration
offered by both earthly and heavenly beings, with Christ as the central figure
of mercy and atonement.
St Gregory
contemplates that the elements used in the construction of the tabernacle
specifically the red dye and woven hair represents the Passion of Christ and
His death respectively. The red dye symbolizes blood, specifically the blood of
Christ shed during His Passion. Hair, being insensible and lifeless, symbolizes
death.
Another
interpretation of the red-dyed skin and hair coverings in the tabernacle is
that it represents the mortification of sinful flesh (the figure of which is
the skin dyed red) and ascetic living. By these, the tabernacle of the church
is beautified. These skins do not possess any inherent vital power; they
acquire a bright red color due to the application of red dye. Likewise, the
grace through the Holy Spirit comes only to those who first die to sin. The
woven hair, producing a fabric that is rough and hard to the touch, symbolizes
self-control that overcomes habitual passions. The practice of virginity
embodies these principles by disciplining the flesh of those who choose this
lifestyle.
The Holy of
Holies is the innermost part of the tabernacle, which was considered the most
sacred and was not accessible to the public. St. Gregory suggests that the
divine spiritual truths are sacred, mysterious, and beyond full human
comprehension, much like the Holy of Holies in the tabernacle. They are to be
revered and believed in, even if they cannot be fully grasped.
When looking
at the earthly tabernacle, St. Gregory suggests that the Church which is the
body of Christ (“church, which is his body, the fullness
of him who fills all in all.” (Ephesians 1:23)) not only has the apostles as
its pillars (Galatians 2:9) or St. John the Baptist as the ‘burning and shining
lamp’ (St John 5:35) but all those who support the Church and become lights
through their own works are called ‘pillars’ and ‘lights’. The Lord commanded - “You are the light of
the world” (St. Matthew 5:14). Apostle St. Paul instructed his hearers to be
like firm pillars- “be steadfast, immovable”- 1 Corinthians 15:58 and while
being in the midst of a crooked and perverse generation to “shine like stars in
the world”- Philippians 2:15.
In this
tabernacle both the sacrifice of praise and the incense of prayer are seen
offered continually at morning and evening. David speaks of his prayer being
like incense (Psalm 141:2) and lifting his hands as a sacrifice (Psalm 63:4).
The lavers in the tabernacle symbolize those who administer the sacrament of
baptism which washes away the blemish of sins with the mystical waters. St.
John the Baptist was a ‘laver’, washing men in the Jordan with the baptism of
repentance (St. Matthew 3:6), as was St. Peter, who led three thousand at the
same time to the water (Acts 2:41). Philip, too, was a laver who baptized the
Ethiopian eunuch, and all those who administer grace are ‘lavers’ to the
recipients of the gift of Baptism.
The
interconnecting courts which surround the tabernacle are fittingly understood
as the harmony, love, and peace of believers. David interprets it in this way
when he says - “He grants peace within your borders” (Psalm 147:14)
Questions for Personal Reflection:
“Indeed, to
this very day whenever Moses is read, a veil lies over their minds, but when
one turns to the Lord, the veil is removed.” (2 Corinthians 3:15). Like the
Tabernacle (and many other Old Testament insights) points to Christ, do I
approach the Old Testament readings, particularly those proclaimed in
anticipation of the Holy Eucharist, with a genuine desire to understand the
Messianic prophecies and their fulfilment in Christ?
In Christ,
Rincy
Ref: Gregory of Nyssa, Saint. The
Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins,
2006, pp. 83-90. 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.
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