In the Footsteps of Moses: A Lenten Voyage with St. Gregory of Nyssa (Step#17)

 

Scripture Reading: Exodus chapter 15

Brief outline of Exodus 15: Moses and the Israelites sing a song to the Lord, exalting Him for their miraculous deliverance from the Egyptians at the Red Sea. The song highlights God’s strength, power, and faithfulness, portraying Him as a warrior who triumphs over His enemies. Miriam, Moses’ sister, leads the women in dance and song, echoing the praises. Following this, the Israelites journey into the wilderness of Shur, where they face a challenge with bitter water at Marah. God instructs Moses to throw a piece of wood into the water, making it sweet and drinkable, demonstrating His provision and care for His people. After leaving Marah, they come to Elim, where they find twelve springs of water and seventy palm trees, and they camp there by the water.

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

“Israel saw the great work that the Lord did against the Egyptians. So, the people feared the Lord and believed in the Lord and in his servant Moses.” (Exodus 14:31). St. Gregory notes that the individual who has crossed the sea and witnessed the defeat of the Egyptian army, no longer solely looks to Moses alone as the staff-bearer of virtue; but, believes in God, and follows Moses' guidance. This parallels the actions of those who are baptised- they today dedicate themselves to God and exhibit obedient and respect to the clergy/spiritual leaders. [“Obey your leaders and submit to them, for they are keeping watch over your souls as those who will give an account. Let them do this with joy and not with sighing, for that would be harmful to you.”-Hebrews 13:17]

After crossing the sea, the Israelites marched for three days and set up camp at a location with water that was initially too bitter to drink. However, Lord showed Moses a piece of wood which when Moses threw into the water made it suitable for drinking. St. Gregory interprets this event as a metaphor for the spiritual life. When one leaves the sinful or worldly pleasures symbolized by the life in Egypt and sets on a journey of virtue then initially, this new life may seem difficult much like the bitter water.

The wood thrown into the water represents the cross of Christ. St. Gregory emphasizes that the mystery of the Resurrection, which began with the Crucifixion (the wood), transforms the bitterness of a virtuous life into sweetness. This transformation is fuelled by the hope of eternal life. By embracing the Cross and the Resurrection, the believer’s life becomes more pleasant and fulfilling than any worldly pleasure. St. Gregory teaches that the initial hardships of a virtuous life are made bearable, and even joyful, through the hope and power of Christ’s Resurrection. The Cross, symbolized by the wood, is central to this transformation.

After leaving Marah, the Israelites reached Elim, where they found twelve springs of water and seventy palm trees. This place provided much-needed refreshment for the travellers.

The springs and palm trees at Elim symbolize the teachings of the Gospel, which provide spiritual nourishment and refreshment to those pursuing a life of virtue. The twelve springs symbolize the Twelve Apostles chosen by the Lord through He imparted His word. St. Gregory says the twelve springs foreshadowed the outpouring of grace from the Apostles as foretold by the Psalmist -“Bless God in the great congregation,   the Lord, O you who are of Israel’s fountain!” (Psalm 68:26). And the seventy date palms symbolizes those evangelists appointed in addition to the Twelve Disciples to spread the Gospel throughout the whole world.

Questions for Personal Reflection:

1) What does Christ’s Resurrection mean to me? How does the mystery of the Resurrection influence my daily life and spiritual practices?

2) What are some of my favourite verses from the Holy Scripture? Write them down. Reflect-how have these verses provided nourishment, comfort and refreshment in my spiritual life?

In Christ,

Rincy

 

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 69-71. 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#16)

Scripture Reading: Exodus chapter 14

Brief outline of Exodus 14: This chapter narrates the dramatic escape of the Israelites from Egypt. God instructs Moses to lead the Israelites to camp by the Red Sea, anticipating Pharaoh’s pursuit. As Pharaoh’s army approaches, the Israelites panic, but Moses reassures them of God’s deliverance. Following God’s command, Moses parts the Red Sea, allowing the Israelites to cross on dry ground. When the Egyptians follow, God causes confusion among them and brings the waters back, drowning the entire Egyptian army. This miraculous event strengthens the Israelites’ faith in God and Moses.

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

St. Gregory describes the crossing of the Red Sea as a metaphor for the sacrament of baptism. He explains that during Baptism, an individual enters the water along with evil forces, similar to how the Israelites walked through the Red Sea pursued by the Egyptian army. Subsequently, the individual then emerges alone, with the adversary or evil drowned in water paralleling the fate of the Egyptians.

The Egyptian army—including horses, chariots, their drivers, archers, slingers, heavily armed soldiers, and the rest of the combatants—symbolizes the various passions of the human soul by which individuals are subjugated. The chariot had three “viziers” (high ranking officials in Pharaoh’s court). According to St. Gregory, these three individuals, like the upper doorpost and lintel, symbolize the tripartite division of the soul: the thinking aspect (rational), the desire (appetitive), and the emotions (spirited). These three are carried along by the chariot. The horses that pull the chariot with an irresistible force are the passion for pleasures. The undisciplined intellectual drives and the sensual impulses towards pleasure, sorrow, and covetousness are akin to this army.

The Israelites, guided by Moses' staff and illuminated by the cloud, find life in the waters that also destroy their enemies. Baptism symbolizes putting to death all forms of evil such as greed, unrestrained desire, harmful thoughts, pride, arrogance, impulsiveness, anger, malice, envy, and similar dispositions. As these tendencies are inherent to human nature, baptism symbolizes the elimination of these passions and the actions resulting from them.

St. Gregory then points out the sorry state of those individuals who after having received the sacrament of Holy Baptism continue to lead a life unworthy of it.  There are people, as St. Gregory notes, who mistakenly believe that post-baptism, they can still partake in the wrongful acts like cheating, theft, adultery, lies etc. and yet be liberated from the bondage of sin. Such people fail to recognize that they remain under the control of oppressive influences.

St. Gregory emphasizes to such and all of us that Israelites became truly free because their opponents drowned in the waters. If the pursuers had come out of the waters, then Israelites would have been subject to a life of slavery. Similarly, after the experience of the redemptive waters of baptism, we should emerge renewed, severing all ties with wrongdoings and evil.

Similarly, the Passover celebration included consumption of unleavened bread (that was not mixed with old yeast) which symbolizes that no trace of past evil should intertwine with one's future life. Instead, we are encouraged to start anew, severing ties with previous transgressions by embracing a transformative change for the better.

If the rational mind is overcome by uncontrolled passion and desire, then these influences drive an individual into an endless pursuit of pleasure that remains unsatiated, ultimately resulting in a life of darkness and subjugation. St. Gregory asserts that if one remains subservient to these influences after holy baptism, they have not truly experienced its transformative essence meant to eradicate such malicious forces.

Questions for Personal Reflection:

1. Do I know the date when I was baptised? Do I commemorate my baptism day like I would do with all other birthdays/anniversaries/important events of my life? Reflect on this significant day to renew one’s commitment to the transformative essence of baptism during this Lenten season.

2. What are the “Egyptian armies” in my life—those passions and desires that subjugate my soul? How do they manifest in my daily actions and thoughts?

3. Do I sometimes fall into the trap of believing that I can partake in wrongful acts and still be free from the bondage of sin? What practical actions can I take to start anew and embrace a transformative change during this Lenten period?

In Christ,

Rincy

 

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 66-68. 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#15)

 

Scripture Reading: Exodus chapter 13

Brief outline of Exodus 13: Following their deliverance from Egypt, God commands that all firstborn males, both human and animal, be consecrated to Him, as a reminder of how He spared the Israelites’ firstborn during the final plague. Moses instructs the people to observe the Feast of Unleavened Bread annually, commemorating their swift departure from Egypt. God leads the Israelites on a longer route to avoid conflict with the Philistines, guiding them with a pillar of cloud by day and a pillar of fire by night. Moses also takes Joseph’s bones with them, fulfilling Joseph’s request to be buried in Canaan.

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

St. Gregory notes that when individuals commit to lead a virtuous life and abandon their previous sinful behaviours, similar to Israelites heeding Moses's call to leave Egyptian dominion, they often encounter temptations that cause distress, fear, and even threats of death. In such circumstances, those new to the faith might lose hope. However, the presence of a capable spiritual leader, akin to Moses, can provide guidance to alleviate fear and strengthen their resolve with assurances of divine support. When such individuals are overwhelmed by the onslaught of temptations, the spiritual father/mother intercedes for them to the Lord to facilitate their safe passage through the sea of temptations.

This divine assistance will not materialize unless the spiritual leader's heart seeks communion with God. To someone facing such circumstances, the presence of Aaron can only be of limited help. Like Moses had Aaron’s support, we may receive human help in our spiritual journey but ultimately, it is God’s presence and guidance that lead us through our struggles.  

Many spiritual leaders focus solely on external appearances, giving little thought to their inner spiritual life. However, Moses was an exception. He encouraged the Israelites to be courageous while inwardly communicating with God without uttering a sound. The Scriptures suggest that the voice pleasing to God is not produced by vocal organs but arises from sincere meditation of a pure conscience.

 [An example from the Holy Scripture to illustrate this point. When prophet Samuel was commanded by God to go to Jesse’s household to choose one of his sons as the next king of Israel. Looking at the physical state of the eldest son, Samuel thought he might be the anointed one. “But the Lord said to Samuel, “Do not look on his appearance or on the height of his stature, because I have rejected him, for the Lord does not see as mortals see; they look on the outward appearance, but the Lord looks on the heart.” (1 Samuel 16:6-7)].

During the journey of Israelites, the cloud served as a guide. St. Gregory teaches the cloud symbolizes the grace of the Holy Spirit, which guides the worthy pilgrims towards godliness. Those who are led by the Holy Spirit are able to navigate obstacles (even the gigantic ones) in their spiritual journey like how Israelites crossed the Red Sea to a life of safety and freedom, while those who attempt to capture or harm them are thwarted by the same obstacles.

St. Gregory emphasizes that what happened historically (the events in the story of Moses) also happens continuously in a spiritual sense. This means that the divine guidance and deliverance experienced by Moses and the Israelites are available to anyone who seeks to escape their own “Egypt”.

Questions for Personal Reflection:

1. How much attention do I give to my inner spiritual life compared to my outward appearances and actions? 

2. How can I incorporate sincere meditation and prayer into my daily routine to strengthen my spiritual journey? In what ways can I share my own experiences and insights to help others on their spiritual journey?

In Christ,

Rincy

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 64-65. 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#14)

Scripture Reading: Exodus chapter 12 (continuation of Step#13 posting)

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

St. Gregory reflects that while elimination of evil at the inception is necessary, we also need to guard the doors of our heart from evil to take a foothold. Just like the blood on the doorposts protected the Israelites likewise Christ-the True Lamb prevents the entry of evil in our hearts and restrains it from establishing its presence within us. While the initial manifestations of evil should be eradicated at the outset, the early signs of virtue should be nurtured with a life of faith in Christ, allowing them to develop fully.

Moses’s instructions to the Israelites were “take a bunch of hyssop, dip it in the blood that is in the basin, and touch the lintel and the two doorposts with the blood in the basin." (Exodus 12:21,22). The upper doorpost or the lintel had to be anointed first with blood of the lamb and then anoint the side doorposts for the safety and security of the Israelites from the tenth plague.

According to St. Gregory, the depiction of the lintel and the doorposts gives us a scientific understanding of the nature of the soul which consists of three parts-(i) the rational (mind/intellectual /logic/reason), (ii) the appetitive (desiring), and (iii) the spirited (emotional).  He teaches that the rational aspect, like the lintel or the upper doorpost, is on the top connected to the other two parts thereby maintaining their unity and being supported by them. The spirited/emotional aspect provides training for courage, and the appetitive aspect elevates it towards participation in the Good. The bolts are the virtuous thoughts. Such an arrangement keeps the soul safe and allows all the parts to work together for good.

However, if this order is upset and the rational aspect of the soul is trampled by the appetitive and spirited parts, then evil can enter. A Christ- centered life will never have the rational part of the soul being subservient to the other two.

According to St. Gregory, the spiritual meaning of the wealth that Israelites took of Egyptians while they started the migration relates to the wealth of secular learning. Those in the journey of leading a virtuous life can equip themselves with the wealth of secular learning i.e. education in fields like geometry, astronomy, medicine, philosophy etc. Such knowledge can be valuable and can help enhance the understanding and practice of faith.

St. Gregory uses the example of the Israelites who contributed the wealth they received from Egyptians to Moses for the building of the tabernacle. Similarly, people today can bring their secular knowledge to the Church as a valuable offering. An example given by St. Gregory is his sibling- St. Basil the Great, who used his extensive learning to nourish and lead the Church.

Questions for Personal Reflection:

1. Reflect/list down your personal ambitions. Does growth in virtues feature in the list? Are my desires and ambitions directed towards virtuous ends?  

2. How can I live a Christ-centred life in my school/workplace, balancing my academic/professional responsibilities with my faith? What practical steps can I take to integrate my faith into my daily work Is the Jesus Prayer (“Lord Jesus Christ, Son of God, have mercy on me, a sinner”) a part of my regular life to help me remain vigilant against the evil thoughts stemming from peer pressure, social media etc.?

3. In what ways can I leverage my secular knowledge, education, and skills to make meaningful contributions to the Church?

In Christ,

Rincy

 

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 58-64. 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#13)

 Scripture Reading: Exodus chapter 12

Brief outline of Exodus 12: This chapter details the institution of the Passover and the final plague that leads to the Israelites’ liberation from Egypt. God instructs Moses and Aaron to tell the Israelites to select a spotless lamb, sacrifice it, and mark their doorposts with its blood. This sign will protect them from the plague that will kill all firstborns in Egypt. The Israelites are to eat the lamb with unleavened bread and bitter herbs, ready to leave quickly. At midnight, God strikes down all the firstborns in Egypt, causing widespread mourning. Pharaoh finally relents and urges the Israelites to leave. The Israelites depart, taking with them silver, gold, and clothing given by the Egyptians, marking the beginning of their journey to freedom.

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

St. Gregory reflects on the Scripture mandate that the body of the lamb, whose blood was displayed on the doors to protect the people from the destroyer of the firstborn, become our food. The Israelites had plain cooked meat without any luxurious sauces which they eagerly ate until the entire animal was consumed. They avoided the entrails and did not break the bones, as it was forbidden. Any leftover meat was burned. The individuals consuming this food were expected to have a focused and serious attitude, as if the Israelites were ready for an impending travel. Their feet were protected with sandals, a belt secured the clothing at the waist, and a staff for repelling dogs was held in hand.

St. Gregory contemplates that the Law does not dictate how one should eat - the way one consumes food, adjusts their belt, or handles their footwear or how one carries staff does not correlate with virtue or vice. Hence, this whole account suggests deep spiritual meaning than just dietary instructions.

The traveller’s equipment (sandals, belt, staff etc.) is symbolic of the transient nature of our current existence. It instructs us to acknowledge that life is ephemeral, urging us to prepare diligently for our inevitable departure from birth. We must therefore ready our hands, feet, and entire being for this journey.

To avoid the thorns of life, symbolizing sins, we should wear the shoes of self-control and austerity. These virtues prevent sin from sneaking in. A tunic that flows down to the feet would hinder anyone striving to complete their spiritual journey diligently. In this context, the tunic symbolizes the excessive indulgence in worldly pleasures. The traveller’s belt points to prudence. Like how the traveller’s belt tightens the tunic, prudence restrains the focus on worldly desires.  Additionally, the staff used for warding off animals symbolizes the message of hope. This staff supports the soul's weariness and helps fend off threats.

The Israelites were commanded to eat the lamb roasted over fire the same night and “anything that remains until the morning you shall burn with fire” (Exodus 12:10). According to St. Gregory, the food offered from the fire symbolizes the ardent faith we embrace with minimal questioning. We consume what is easily digestible, but we consign those aspects of doctrine to flames that are complex and difficult to understand. 

To explain this concept further, St. Gregory says that those instructions from our Lord which are which are easily comprehended, should be followed by us eagerly and willingly, just like a hungry person earnestly eats food, to sustain our well-being. However, we should put into fire those aspects of faith that are beyond our understanding. The Holy Spirit is designated as fire in the Scripture (e.g. The coming of Holy Spirit as divided tongues of fire and anointing the gatherers on the day of Pentecost- Acts 2). This means that the topics of faith such as inquiries into the essence of God, conditions before creation, reasons behind occurrences, and other profound mysteries, should be understood through the guidance of the Holy Spirit. 

The Wisdom of Sirach teaches- “Reflect upon what you have been commanded, for what is hidden is not your concern. Do not meddle in matters that are beyond you, for more than you can understand has been shown to you. (Sirach 3:22-23). [The commentary on Exodus 12 to be continued in tomorrow’s posting]

Questions for Personal Reflection:

1. As we prepare to commemorate the healing of the paralytic on the third Sunday of the Great Lent reflect on the reliance of the paralyzed man on his friends for help much like the Israelites relied on their community to observe the Passover. How do I support and uplift those around me in their spiritual journeys? Do I allow others to support me when I need help?

2. How can I simplify my life and focus more on my spiritual journey during this Lenten season, similar to the Israelites’ focused preparation for travel? What are some practical steps I can take to avoid excessive indulgence in worldly pleasures that hinder my spiritual journey? Am I actively and humbly seeking the guidance of the Holy Spirit to gain deeper insights into the aspects of my faith that I find difficult to understand?

In Christ,

Rincy

 

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 58-64. 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#12)

Scripture Reading: Exodus chapter 11

Brief outline of Exodus 11: Exodus 11 describes the announcement of the final plague that God will bring upon Egypt: the death of all firstborns. God instructs Moses to tell the Israelites to ask their Egyptian neighbours for silver and gold items. Moses then warns Pharaoh that at midnight, every firstborn in Egypt, from the firstborn of Pharaoh to the firstborn of the lowest servant and even the firstborn of animals, will die. However, the Israelites will be spared, highlighting the distinction between them and the Egyptians. Despite this dire warning, Pharaoh’s heart remains hardened, setting the stage for the final, devastating plague.

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

The story of the liberation of Israelites proceeds with a wave of plagues affecting Egypt culminating with the death of the Egyptian firstborn. St. Gregory acknowledges that readers of Scripture may find the account of the plague involving the death of the firstborn Egyptians agonizing and be perplexed at such a divine mandate. He advises that, rather than focusing solely on the literal event, we should seek to understand the deeper spiritual significance behind this final plague, as with the other plagues. St. Gregory teaches that when one encounters any form of wrongdoing or evil, it is essential to address and eliminate it at its inception and this is spiritual symbolism of the tenth plague.

The eradication of the root cause simultaneously eliminates its subsequent effects. This principle is echoed in the Gospel, where the Lord essentially instructs us to eliminate the fundamental sins of lust and anger. By doing so, we are no longer at risk of committing adultery or murder, as these grave actions are direct consequences of unchecked anger and lust. Since lust leads to adultery and anger leads to murder, eliminating these root causes also prevents their consequences similar to how crushing a snake's head kills its entire body.

St. Gregory addresses a valid question that arises in the mind of the reader who studies the plagues of Egypt. In several instances it is written that the Pharaoh’s heart was hardened by God. If the hardening of Pharaoh’s heart is divinely mandated, then how is his condemnation justified?

St Paul teaches in Romans 1:28, "And since they did not see fit to acknowledge God, God gave them over to an unfit mind and to do things that should not be done." The individuals who engage in inappropriate and immoral behaviours do so because they ignore their rational voice to acknowledge God. As a result, God allows such contumacious individuals to follow dishonourable passions due to their stubborn refusal to recognise Him.

St. Gregory highlights the autonomy given to us and argues that if God were to impose His will to control every human action, the concepts of virtue and vice would become meaningless because then humans would lose their ability to make any choices. However, in reality, people live differently; some adhere to virtuous lives while others fall into vice. The power to make these choices in life rests with each individual, and it indicates a lack of accountability if one attributes the choices one made in his/her life to external divine constraints.

St. Gregory gives an example to further explain this point. Imagine a person who is walking with their eyes closed during broad daylight and falls into a pit. Such a person cannot attribute their fall to the sun. It is essential to acknowledge that this individual's unwillingness to engage with the light and become aware of their surroundings is the primary reason for their fall. In the same vein, St. Paul’s message above is clear that those who refuse to embrace godly light and deliberately reject God, will inevitably be overcome by their shameful desires.

[Few examples of secular rulers who heeded God’s message- King Abimelech responded to God’s warning in a dream and returned Sarah to Abraham. God highlights the “integrity of Abimelech’s heart” (Genesis 20:6) while alerting him.  Ezra 1 talks about King Cyrus responding positively to God stirring his soul by encouraging the Jewish populace to return home and build the temple]. The Egyptian pharaoh's heart was hardened, not due to God's will, but rather by his own free will and inclination towards evil, which resisted the softening influence of God's calling.

Questions for Personal Reflection:

How do I respond to God’s warnings in my life? Am I attentive to His guidance and willing to make necessary amends?

In Christ,

Rincy

 

Ref: Gregory of Nyssa, Saint. The Life of Moses. Translated by A.J. Malherbe and E. Ferguson, HarperCollins, 2006, pp. 51-52, 56-58. 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#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.