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and thy people, from all other people that are on the face of the earth?” (Ex 33:15–16, emphasis added). Moses and the people are inseparable; thus, if God is to go with Moses, he must go with Israel. God relents, saying, “This very thing that you have spoken I will do; for you have found favor in my sight, and I know you by name” (Ex 33:17). After this, Moses asks to see God’s glory. God says he will pass before him “and will proclaim before you my name” (Ex 33:19). However, God tells Moses, “You cannot see my face; for man shall not see me and live” (Ex 33:20). This statement seems to stand in direct opposition to the earlier observation that God used to speak to Moses face to face, as is the custom of friends. How is this apparent contradiction to be understood? After Moses identifies himself with sinful Israel, Israel regains the privilege of having God’s presence among them; however, Moses loses the intimacy he once had with God because of his identification with this sinful people. God passes by Moses, proclaiming his name in a glorious theophany, and Moses sees the back of God’s glory (Ex 33:21–23; 34:1–9). After making intercession on behalf of God’s sinful people and receiving God’s benevolence p 86 towards Israel, Moses is unable to see God’s face, yet Moses experiences a fuller revelation of who God is: The L ORD , the L ORD , a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin. (Ex 34:6–7) In the face of Israel’s shameful apostasy and betrayal, Moses discovers the depths of God’s merciful love. This verse is one of the most quoted lines in all the writings of the prophets, a line treasured throughout Israel’s history and one that will give hope to a rebellious Israel when she later finds itself under judgment and exile. Moses quickly seeks to close the deal: If now I have found favor in thy sight, O L ORD , let the L ORD , I pray thee, go in the midst of us, although it is a stiff-necked people; and pardon our iniquity and our sin, and take us for thy inheritance. (Ex 34:9) The covenant is renewed and Moses brings down new stone tablets with the Ten Commandments. Moses is unaware that his face shines with glory because he saw the back of the glory of the Lord. The people cannot bear to look upon his shining face, and so Moses must wear a veil. This is a powerful image of Israel’s incapacity to receive God’s presence. In fact, the Ark of the Covenant, containing God’s presence, will likewise be shrouded with many veils to keep Israel from direct exposure to God’s glory—which is always dangerous for sinners. The Tabernacle and God’s Presence Israel rejoices at the news of their second chance, and the people enthusiastically support the construction of the tabernacle and all its accompanying liturgical materials (Ex 35–39, much of which repeats the instructions Moses received concerning the tabernacle in Exodus 25–31). The completion of the tabernacle’s construction is a pivotal moment for Israel, and p 87 it is described in a manner strikingly similar to how the first chapter of Genesis described the completion and goodness of God’s work of creation: According to all that the L ORD had commanded Moses, so the people of Israel had done all the work. And Moses saw all the work, and behold, they had done it; as the L ORD had commanded, so had they done it. And Moses blessed them. (Ex 39:42–43) This summary sets the work of building the tabernacle in parallel to the work of creation, and Moses is cast in the role of God, seeing that all is good and giving a concluding benediction, or blessing. This is just one of many subtle echoes to the story of creation made throughout the tabernacle instructions. For example, the Spirit of God that hovers over the waters in creation is found filling the workmen who will build and decorate the tabernacle. The gold and precious stones mentioned in the Garden of Eden in Genesis 2 are found adorning the tabernacle and many of its liturgical instruments. Most significantly, the mercy seat set over the Ark of the Covenant is adorned with two cherubim. The only other place two cherubim are mentioned is in Genesis, in which they guard the entrance to the Garden of Eden after the Fall. Thus, the imagery used to describe the creation of the tabernacle evokes the imagery of the original creation and of Eden—which is the first place where God dwelt with his people. Why evoke the story of creation and Eden at the end of the Exodus? Because God, in calling Israel into the covenant at Sinai, seeks to usher in a new creation. The tabernacle is a portable Garden of Eden where God dwells with his people. After creation, God gave Adam and Eve a law, but they rebelled against him and fell by taking the forbidden fruit. Israel follows in Adam’s footsteps; after receiving the law, Israel transgresses it by worshiping the golden calf. But this is not the end of the story. God is merciful and forgiving, a program of restoration and hope is given, and God promises to dwell in the midst of his sinful people. Thus, the story takes a familiar pattern: creation, fall, and restoration. This is the storyline that will be repeated again and again in Israel’s history. What matters now is how Exodus ends. With the tabernacle built and p 88 consecrated and with Aaron and his sons consecrated as priests, the cloud covers the tent and the glory of the Lord fills the tabernacle. God is present with his people, but it has come at a great cost to Moses. However, with God in the movable tabernacle, the presence of God on Sinai can remain with Israel wherever she goes. Israel is free from Egypt, and that freedom has set Israel free for a covenant relationship with Yahweh. |