Catch-Up Day; Ps 31

Catch-Up Reading：

SPECIFIC ADVICE FOR READING EXODUS： Any sense of confusion as you read this book may be lessened greatly if you have a sense of the why of its overall structure. Why especially the instructions about and construction of the tabernacle in this narrative? Why not wait until Leviticus, where it would seem to fit better? The answer is that Exodus narrates the crucial matters that define Israel as a people in relationship to their God, Yahweh. As you read, therefore, watch especially for the three absolutely defining moments in Israel’s history, which cause this narrative with its embedding of portions of the law to make sense: (1) God’s miraculous deliverance of his people from slavery, (2) the return of the presence of God as distinguishing his people from all other peoples on the earth, and (3) the gift of the law as the means of establishing his covenant with them. First, the crucial defining moment, and the one referred to over and again throughout both the Old Testament and the New, is the exodus itself. Israel is repeatedly reminded that “it was because the LORD loved you and kept the oath he swore to your forefathers that he brought you out with a mighty hand and redeemed you from the land of slavery, from the power of Pharaoh” (Deut 7:8); Israel itself repeatedly affirms, “The LORD brought us out of Egypt with a mighty hand and an outstretched arm” (Deut 26:8). Watch for the ways the narrative highlights this event—that the story of Moses is given solely with his role in the exodus in view; that Israel’s desperately hopeless situation is overcome by God’s miraculous intervention on their behalf; that this is God’s victory above all else, over both Pharaoh and the gods he represents; that God’s victory is commemorated with the first of two celebratory hymns in the Pentateuch (15:1–21; cf. Deut 31:30–32:43), emphasizing his unrivaled greatness and his triumph in the holy war. Yahweh here “adopts” Israel as his firstborn son, who is to be set free so that “he may worship me” (Exod 4:22–23). Notice finally in this regard how the narrative is interrupted twice, on either side of the actual exodus (12:1–28; 12:43–13:16), in order to give instructions for the Passover (the annual celebration of the exodus) and for the consecration of the firstborn male (as a reminder of God’s rescue of them as his firstborn while protecting their own firstborn). Second, the divine presence, lost in Eden, is now restored as the central feature of Israel’s existence. This theme begins with the call of Moses at “the mountain of God” (3:1), where he did not dare “look at God” (3:6). It is picked up again in chapter 19, where the people encamp “in front of the mountain” (19:2) and experience a spectacular theophany (a visible manifestation of God), accompanied by warnings against touching the mountain. The awesome nature of this encounter with the living God is further highlighted by the ascending and descending of Moses “up to God” (19:3, 8, 20) and “down to the people” (19:7, 14, 25). The pivotal nature of this motif can be seen especially in chapters 25–40 and helps to explain the repetition about the tabernacle on either side of chapters 32–34. For the tabernacle was to assume the role of “the Tent of Meeting” (40:6) and was thus to function as the place where Israel’s God would dwell in their midst (after he “left” the mountain, as it were). Thus the debacle in the desert (ch. 32) is followed by Moses’ pleading for Yahweh not to abandon them, for “if your Presence does not go with us … what else will distinguish me and your people from all the other people on the face of the earth?” (33:15–16, emphasis added; later identified in Isa 63:7–14 as the Holy Spirit). Notice, finally, that Exodus concludes with God’s glory covering the tabernacle/Tent of Meeting, which means the Israelites are now ready for their journey to the promised land. At the same time, these final chapters (25–40) prepare the way especially for the regulations for worship and sacrifice that appear in the next book, Leviticus. Third, there is the giving of the law with its centerpiece of the Ten Commandments (ch. 20), followed by the Book of the Covenant (chs. 21–24). These laws together focus on Israel’s relationship with God and with one another, the latter as an expression of their living out God’s character in those relationships. This first expression of the law in the narrative of Exodus thus prepares the way for its further elaboration in the final three books of the Pentateuch. On the nature of these laws and how they function in Israel, see How to 1, pp. 169–75. It is also important to note here that these laws are patterned after ancient covenants known as “suzerainty treaties,” where a conqueror made a treaty with the conquered in which he benefited them with his protection and care as long as they would abide by the treaty stipulations. There are six parts to such covenants:

1. Preamble, which identifies the giver of the covenant (“the LORD your God,” 20:2)
2. Prologue, which serves as a reminder of the relationship of the suzerain to the people (“who brought you out of Egypt,” 20:2)
3. Stipulations, which are various laws/obligations on the part of the people (20:3–23:19; 25:1–31:18)
4. Document clause, which provides for periodic reading and relearning of the covenant
5. Sanctions, which describe the blessings and curses as incentives for obedience
6. List of witnesses to the covenant

You will note that only the first three of these six covenant ingredients are found in Exodus. It is only the first portion of the full covenant that continues on in Leviticus and Numbers and finally concludes at the end of Deuteronomy. Nevertheless, already in Exodus the key elements of the covenant are evident—(1) the revelation of who God is and what he wants from his people, and (2) the enumeration of obedience as the path of covenant loyalty and thus of maintaining its blessings.