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p 80 Plan of the Tabernacle (Exodus 40:16–34) and Arrangement of
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Plan of the Tabernacle (Exodus 40:16–34) and Arrangement of Tribal Camps (Numbers 2) This portable mountain of God contains many reminders of the original. The tabernacle, also referred to as the tent of meeting, was defined by three distinct boundaries: at the center, and containing the Ark of the Covenant, was the Holy of Holies, which only the high priest could enter; surrounding the Holy of Holies was the Holy Place, which the priests could enter; and around that the outer court, accessible to those Israelites who were ritually clean. This threefold boundary is much like the boundaries given regarding Mount Sinai. All Israel could encamp at the Mount as long as they were ritually washed (Ex 19:12–15), only the elders and priests could go part way up the mountain (Ex 24:9–11), and only Moses could go to the top (Ex 24:15). Opposite the table that held the Bread of the Presence was the lampstand, which is described like a tree or bush bearing seven branches that support seven almond-shaped cups for oil. When the seven lamps were burning, the lampstand would evoke the burning bush from which God revealed himself to Moses; the menorah symbolized that God’s presence on the Mount is made perpetual in the tabernacle and the liturgy. p 81 The Ark of the Covenant As described in Exodus 25:10–22, 37:1–9, the Ark of the Covenant was a box made of acacia wood and overlaid with gold. On top of the ark was the mercy seat with two cherubim made of gold who “spread out their wings above, overshadowing the mercy seat with their wings, their faces one to the other” (Ex 25:20). Two poles were threaded through gold rings attached to the ark and used to carry the ark when Israel journeyed; otherwise, the ark was kept in the Holy of Holies in the tabernacle and then, later, in the Temple. Inside the ark were placed the tablets of the Law, a jar of manna, and Aaron’s staff (Heb 9:4). Where the ark was, God’s presence dwelt among his people. Another link between Sinai and the liturgy of Israel is found in the detailed account of the priestly vestments and clothing. In Exodus 28–29 eight articles of priestly clothing are described in minute detail. What is striking is that this account, which covers everything from underwear to turbans, never mentions footwear. Just as Moses was commanded to take off his shoes before God’s presence, the priests serving in the tabernacle will be standing on holy ground. Indeed, the word “holy” is found throughout the instructions for the ark and its surrounding tent and liturgy, because it is the place where God will be present. The purpose of the tabernacle and its liturgy is to perpetuate God’s presence on Sinai with God’s people wherever they go. And I will dwell among the sons of Israel, and will be their God. And they shall know that I am the Lord their God, who brought them forth out of the land of Egypt that I might dwell among them; I am the L ORD their God. (Ex 29:45–46; emphasis added) Here God himself reveals the purpose of the Exodus: that “I might dwell among them.” Liturgy and law serve to bring Israel into an intimate relationship with God. The God revealed in the burning bush and the fiery mountain is going to do the unexpected, he will tabernacle with his people. The portable tabernacle with its pitched tent enclosing the Ark of the Covenant will allow the awesome presence of God to travel with his people. Leaving Sinai, Israel will not leave God. P 82 A CT 4: R IVAL L OYALTIES The Golden Calf While Moses is on the mountain receiving the liturgical instructions, the hearts of God’s people stray. In Moses’ prolonged absence, they turn to Aaron to build an idol and lead them in a liturgical feast. The goal of a journey into the wilderness was to hold a feast to God at Mount Sinai. Now, Israel holds a feast at the mountain but to the wrong god. Taking the gold despoiled from the Egyptians, they fashion a golden calf. In making the golden calf, Israel is not forging a new cult but returning to Egyptian worship of the god Apis, often depicted in the form of a bull. Taking up the ominous language of Pharaoh, they declare that they do not “know” what has become of Moses (Ex 32:1). This stunning apostasy, occurring in the shadow of God’s mountain and following so quickly upon the heels of oath and covenant with God, illustrates how deeply embedded Egyptian idolatry was in Israel’s heart. This realization recalls the lessons of the plagues in which God was not simply teaching Egypt to know that he was the one true God, but, more importantly, God was teaching Israel the vanity of Egypt’s gods and the truth of the traditions of Abraham, Isaac, and Jacob. Up on the mountain God tells Moses, “Go down; for your people, whom you brought up out of the land of Egypt, have corrupted themselves” (Ex 32:7). Note the pronouns used as a result of Israel’s breaking of the covenant: “your people” whom “you” brought up out of Egypt. The declaration that Israel has “corrupted themselves” is ominous, for this is the very term used to describe the fallen state of humanity that brought down the flood (Gn 6:12). The word “corrupt” (in Hebrew, shechet) is also used in the liturgical legislation of Israel for an animal or priest that has a blemish, disqualifying the animal for liturgical use or the priest from offering sacrifice. Both these senses of “corrupt” relate to what follows, as Israel’s existence is threatened and her liturgical privileges are soon to be revoked. Death is the consequence of covenant infidelity, as the blood of the sacrificed animal signified. Thus, God tells Moses to step aside so that his wrath may burn against Israel, promising that he will start over with Moses. In an astonishing move, Moses steps in and intercedes for Israel. Moses argues that by wiping out p 83 Israel, God will discredit his reputation with Egypt and the world. Then, Moses appeals to the covenant promises God had made to the patriarchs to give them numerous descendants: Remember Abraham, Isaac, and Israel [Jacob], your servants, to whom you swore by your own self, and said to them, “I will multiply your descendants as the stars of heaven.” (Ex 32:13) God is first mentioned in the Exodus story when he hears the cry of Israel and “remembered his covenant with Abraham, with Isaac, and with Jacob” (Ex 2:24). Now Moses’ naming of the three great patriarchs and God’s covenant promises to them saves Israel, the descendants of the patriarchs, even though Israel is guilty of apostasy. In this Book of Names, the names of Abraham, Isaac, and Jacob play a pivotal role. Exodus is not a new story, but a new chapter in the story of Abraham begun in Genesis. Israel’s existence hangs by a thread, the thread that connects them to the patriarchs and God’s promises. tải về 6.33 Mb. Chia sẻ với bạn bè của bạn:
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