Exodus 4:26Meaning & Commentary from the Church Fathers

The essence of natural morals and virtuous living can, at times, act as a concubine, a confidant, and a companion, as long as the offspring it produces remain untainted by foreign impurities. Until this corruption is removed through the act of circumcision—eradicating all that is deemed harmful and unclean—the angel tasked with separation is confronted with the fear of death. However, he is appeased by the concubine’s act of removing the distinguishing marks of the foreign elements, demonstrating that her progeny is indeed pure.

To those who grasp the meaning of this historical account, the ongoing succession of virtues becomes clear through the continuous unfolding of divine insight. There is an element that is both earthly and confined in the teachings of any wise generation; yet when the curtain is lifted, what remains is not devoid of Israelite greatness. For instance, worldly wisdom declares the soul is immortal, which aligns with divine truth. However, to assert that the soul transitions from one body to another, losing its articulate nature and becoming silent, deviates into a carnal and foreign understanding—uncircumcised in its essence. Numerous analogies could be drawn in this regard.

The intellect acknowledges the existence of God but perceives Him in a physical manner; it professes Him as the Creator while implying He requires matter for His creation. It concedes that He is all-powerful and good, yet often relinquishes control to the constraints of fate. If we were to delve deeper, we could enumerate how the sound teachings of common sense become tainted by absurd embellishments. When these distortions are stripped away, the Angel of God is compassionate toward us, taking joy in the authentic generation of such teachings.

filled with fear at the moment the angel appeared, how reverently and in what holiness must I maintain my soul before God, who constantly reveals Himself to me, performs miracles through my hand, has guided me with this staff, and has commissioned me to lead six hundred thousand men to freedom?" After expressing this, Moses returned Zipporah to her father, firstly for the well-being of his circumcised son, to prevent his condition from worsening during their journey, and secondly, because it would not be wise for Zipporah and his sons to enter Egypt when all of Israel was preparing to depart from it.

The angel who confronted Moses as he journeyed back to Egypt sought to take his life, not as a punishment for the murder he had previously committed out of fervent zeal for God, but rather to admonish him for violating the very law he was destined to uphold. As a divinely appointed lawgiver, Moses faltered at the outset by bringing his sons into Egypt without the sign of the covenant, neglecting the commandment that set apart the Hebrews from other nations. However, as soon as Zipporah perceived the gravity of the matter, she took a stone and performed the circumcision on her son, then fell before the angel, who promptly departed. This action illuminated that the source of God’s righteous indignation was precisely what Zipporah had perceived in faith.

In desperate situations, women often employ wisdom surpassing that of men, seeking refuge in God with greater fervor. Thus, Zipporah’s response echoes what is often heard today in times of crisis: "We are beset by troubles; let us hasten to baptize the children. Perhaps an angel will bless the sacrament." For the Jewish people, circumcision served as the equivalent of baptism.

This phrase clearly points to Moses rather than to her son, signifying that he is now bound to her through a sacred bond established by circumcision. The Targums of Onkelos further clarify this meaning, suggesting that through this ceremonial act upon her son, she has preserved her husband from divine wrath. It is worth noting that the tradition indicates that it was not Gershom, likely around thirty at the time, but rather Eliezer, possibly between ten and twelve, who underwent the circumcision. It seems reasonable for Moses to have left his wife and ill child with his father-in-law, especially if this occurred shortly after departing from his father-in-law's home.