Exodus 32-34 (continued)
In our discussion in Part 4 of this article, on chapters 32-34 in the book of Exodus, three primary themes, or motifs, were identified in chap. 32:
- The role of Moses as leader and representative of the people before YHWH
- The identity of Israel as the people of YHWH, and
- The violation and invalidation of the binding agreement (covenant) between YHWH and His people
These same themes are developed in the narrative in chapters 33-34. The historical traditions, however they were incorporated into the original narrative, serve this purpose in the book as it has come down to us. As a result, certain details and peculiarities in the text, which might be analyzed variously from the standpoint of historical and source criticism (see again the discussion in Part 4), finally take on a distinctive narrative (and theological) coloring which must be examined carefully. This exegetical survey is intended to point the way toward such a study.
With the dissolution of the covenant agreement, as narrated in chap. 32, a new situation maintains, which is indicated at the beginning of chap. 33 (verses 1-6). This may be summarized as follows:
At the start of chapter 33, Israel is still not regarded as God’s people. Note the language YHWH uses in speaking to Moses in verse 1:
“Go, go up from this (place), you and the people which you brought up from the land of Egypt…”
It is Moses, not YHWH, who “brought up” the people from Egypt. This almost certainly reflects the violation of the covenant, as echoed in the wording of 32:1. In place of Moses, the people seek for a different sort of tangible indication of God’s presence—namely, the Golden calf:
“Stand (up and) make for us God(s) which will go before us; for, see, this Moses, the man who brought us up from the land of Egypt, we do not know what has come to be for him [i.e. what has happened to him]!”
This wording is repeated in the exclamation at the creation of the Golden Calf: “These are your Gods, (O) Israel, who brought you up from the land of Egypt!” (v. 4). Even so, there has been a partial restoration of the covenant; certainly, YHWH will honor the agreement established with Abraham, regarding the promised Land (33:1-3a, see Gen 15) and the protection which He is obligated to provide for Abraham’s descendants on their journey to the Land. However, He will not travel or reside in the midst of the people (vv. 3b, 5), a detail which would otherwise be fundamental to the identity of Israel as His people (and He as their God). In vivid description, this announcement leads to mourning on the part of the people (vv. 4, 6). It also establishes the setting for verses 12ff, which are preceded by the (historical) tradition included here at vv. 7-11. It is important to examine briefly the way this tradition is utilized within the narrative.
A detail often neglected by commentators is that the Tent described in vv. 7-11 is set up outside the camp. While it is possible that, originally, this was a neutral indication of the tent’s location (note the wording in v. 7), in the context of the narrative, it can only mean that YHWH is forced to meet with Moses away from the people, since he can no longer reside among them due to their violation of the covenant. This serves to deepen Moses’ role as the people’s representative before God. The encounter on Sinai, which took place in the general vicinity of the people at large, now becomes an entirely private event. The same dark cloud, which indicated the presence of YHWH at the top of Mt. Sinai, now descends, in less dramatic form, to appear at the entrance of the Tent, where God would meet/speak with Moses. Even though the people could still see the tent, and the cloud, they were cut off from the event (this is true even of Joshua, though he was within the tent itself, v. 11).
In verses 12-23, following the setting established by the tradition in vv. 7-11, Moses intercedes again for the people (vv. 12-13). YHWH agrees to lead the camp in its travels, which partially mitigates his earlier refusal to dwell among the people. At the same time, the people are brought closer to God from a different direction—through Moses’ request in verse 13 that he more completely reflect the presence of YHWH for the people: “Let me know your way(s) and know You…”. This is expressed again, in even more daring form, in verse 18: “Let me see your weight [db)K*]!” The Hebrew word db)K* (k¹»œd), which I have rendered literally as “weight” (i.e. “worth, value”), is often used in the more abstract, figurative sense of “honor”, especially the honor one ought to show to God. When used of God, the term can also refer to His manifest Presence; it is customarily translated “glory” in most English versions. An example of such a Theophany is the vision accorded Moses and the elders/leaders of Israel in 24:9-11 (“they saw the God of Israel…”, v. 10). As previous discussed, this was related to the initial establishment of the covenant, just as with its re-establishment here. Moses is apparently asking for an even more direct and personal revelation by YHWH. This Presence had otherwise been covered by the dark cloud during Moses’ previous encounters. What is most significant, in context, is that YHWH does not appear to the people this time, but only to Moses—the theophany is given to him alone.
At this point in the narrative, there is also a theological transformation (and deepening) of the ancient Theophany motif (i.e. the storm cloud). YHWH promises to Moses a vision of His Presence which is not direct—i.e., not the face (hn#P* [plur. <yn]P*])—but which reveals it from behind (roja*, that which follows or comes after). This entirely unique mode of revelation is characterized by four components or attributes, which really can be distilled into two aspects of a single dynamic:
- God speaking/calling to Moses with the Name [YHWH]
- God revealing “all (his) good(ness) [bof]”
- Showing (all of his) favor
- Displaying (all of his) compassion
While this is referred to in terms of a vision, when the moment comes in the narrative it is described in terms of the spoken word. There can be no doubt, however, that the declaration in 34:6-7 is to be understood as the fundamental revelation of YHWH’s presence from within the dark cloud (v. 5). Even more important, from the standpoint of the narrative, is that this theological message is central to the idea of the restoration of the covenant in chapters 34ff. The Presence of God becomes transferred and accessible to the people through the ministry of Moses.
In Exod 34:1-9, there is a new Theophany on Sinai, but with several important differences from the previous encounter. This time Moses is to ascend entirely alone—there should be no one on or near the mountain at all (vv. 1-3). Moreover, special emphasis is given to the new set of stone tablets which were carved out by Moses (vv. 1, 4). In obedience, Moses follows this directive and encounters YHWH (vv. 4-9). The promised revelation, as noted above, is described as a spoken declaration, centered on the utterance of the Divine Name YHWH (hwhy), vv. 6-7. The encounter reaches its climax with Moses’ request that YHWH take the people again as His own. And, indeed, in verses 10-26, God responds by establishing the covenant again with Israel, after which they are once again regarded as His people (compare with v. 10). There are, however, some important points of difference with this second covenant, as expressed through details often overlooked by commentators.
- First, it is a covenant with Israel and with Moses (v. 27, Moses’ name is given first). This indicates the enhanced role of Moses in ministering the covenant, and in communicating God’s word and presence to the people.
- Second, the same basic idea is indicated by the difference in the character of the stone tablets which provide the written basis of the agreement. The first covenant was written on the tablets by the finger of God (31:18; 32:16); by contrast, the second is said specifically to be written by Moses (34:27-28). Some commentators are inclined to gloss over this apparent difference, or to attribute it simply to differences in the underlying traditions. While the latter is certainly possible, in my view it does not change the meaning of the difference in the overall narrative as we have it.
The remainder of chapter 34 further emphasizes, in vivid and dramatic fashion, the mediatorial role of Moses. The Divine Presence is marked and reflected on Moses’ own person (rays of light from his face), visibly and symbolically, as he descends from Mt. Sinai (vv. 29-30). In this glorified condition he communicates God’s instruction (Torah) to the people (vv. 31-33), a process which is repeated at regular points, at least until the Torah is complete and the communal Tent of Meeting (Tabernacle) is built. Indeed, within the narrative structure and setting, this Torah (35:1-3) leads into specific instruction regarding the building of the Tent, through which the people would come to encounter YHWH. This is unquestionably meant as a parallel to the Tent “outside the camp” which only Moses would enter (34:34-35). After the great new Tent is established, God’s Presence fills it (40:34), effectively taking Moses’ place as the one who communicated the Presence to the people (v. 35). Here the Presence of YHWH would reside with Israel through all of the people’s travels (vv. 36-38).
Paul recognizes the significance of Moses’ role as mediator of the Sinai covenant, and how the covenant bond between YHWH and Israel was experienced (by the people) only through the presence of God reflected in the person of Moses. He draws upon this very point in a most powerful way in 2 Corinthians 3, using the ancient tradition to establish a contrast between the Sinai covenant and the new covenant (of the Spirit) for believers in Christ. The contrast was fundamental to the early Christian understanding of the identity of believers as the people of God. Which is not to say that there were not serious disputes regarding the role of the Torah (and the old covenant) in this new religious identity, as Paul’s own letters testify. I have discussed the subject at great length in the series The Law and the New Testament (cf. especially the articles on “Paul’s View of the Law”), and will do so again later on in this current series.