The Abiding Presence: A Theological Commentary on Exodus

a theological commentary on Exodus

Mark Scarlata

• Publisher: SCM Press
• Year: 2017
• Print ISBN: 9780334055044
• eBook ISBN: 9780334055068
• Topic: Theology & Religion
• Subtopic: Biblical Commentary

With an emphasis on the nature and importance of divine presence, "The Abiding Presence" provides a unique perspective on the overarching theology of Exodus drawing particular attention to God's revelation at the burning bush, Sinai, and the tabernacle. Exploring the rich theological themes that emerge from the final form of the narrative the commentary also reflects on how these themes were employed by New Testament authors in understanding the life and ministry of Christ. Bridging the gap between accessibility and scholarly rigour, this commentary offers an excellent tool for ordinands, students, teachers in higher education and preachers to engage with the theology of the book in its Old Testament context as well as how its message is revealed in the New Testament and continues to speak today.

1. Introduction

Reading Exodus theologically

Traditional commentaries on Exodus over the past century have focused on source-critical and linguistic issues that deal with authorship and the composition of the text. They have also examined the historical background of the text utilizing archaeological records as well as resources found in cultures beyond Israel in the ancient Near East. These studies are critical to our understanding of Scripture, but oftentimes they can become too reductionistic and concentrate only on the individual parts rather than the whole. Atomizing the Bible can reduce the text to a random collection of interesting pieces at the expense of witnessing the flow of the narrative and its overall intent.

The purpose of this commentary is to offer a reading of Exodus that concentrates on the final form and the theological meaning of the story as it has been handed down to us by the sacred authors of Scripture. The general term ‘sacred authors’ will be used throughout this commentary in reference to those authors/redactors who composed and arranged the biblical text over the centuries. These are the people who were entrusted with the transmission of ancient stories about the Israelites and their relationship with God. They created and compiled various traditions that had developed in the northern and southern tribes of Israel to form a coherent narrative of the events around their ancestors’ miraculous deliverance from Egypt and wanderings in the wilderness.

Another term that will be used to describe those who shaped the text of Exodus is the ‘priestly authors’. Traditional source criticism based on the Documentary Hypothesis contends that the book of Exodus is the result of three distinct literary sources, with J (Jahwist) and E (Elohist) as the oldest, which were later combined with P (Priestly) in Babylonian exile. This theory has been challenged over the past decades for the lack of consensus on linguistic evidence for the dating of sources (for further discussion, see Rendtorff 1990; Dozeman and Schmid 2006; Baden 2012; Berman 2017). Few scholars would disagree that Exodus represents a variety of traditions that have been brought together over the centuries and were given their final form by the hands of priestly redactors in exile. Rather than referring to the traditional Priestly source, however, the term ‘priestly authors’ is used to denote those particular texts that reflect priestly interests and were likely influenced by earlier or later priestly compositions.

The distinction between the ‘priestly’ and ‘sacred’ authors is not critical to the commentary, but will hopefully highlight some of the different traditions behind the ancient sources. The dating of these sources is always, at best, uncertain and it is apparent that Exodus contains some of the most ancient texts in the Old Testament alongside later additions. It seems less likely that there were independent Pentateuchal sources (J, E, P) of the Exodus and more likely that particular narrative traditions grew over time and were supplemented as they took on their final form.

When examining the whole of Exodus, it is probable that the earliest narrative was based on the Song of Moses (Ex. 15) and was composed in the pre-monarchic period. This provided the narrative framework for Israel’s time in Egypt and Moses’ call that led to his confrontation with Pharaoh and the plagues. These stories grew and took shape over the centuries to include ancient elements like the story of Moses and Zipporah (Ex. 4.24–26) and later additions like the particular requirements of the Passover and unleavened bread (12.1–20). The wilderness wanderings offer another cycle of stories to recall the liminal time in Israel’s history before entering the land and the leadership of Moses. This leads to the most significant section of Exodus at Mount Sinai and the giving of the covenant Law, the instructions for the tabernacle, and the golden calf episode. We can speculate on when these elements of the narrative were composed and how they came into their final form. The purpose of this commentary, however, is to discuss the theological intention of the sacred authors in order to understand not how Exodus came to be but what Exodus means.

The Exodus, and the rest of the Pentateuch, is history created for the sake of theology. The events are recorded through the lens of Divine–human relationships and the particular relationship of YHWH to Israel. The text, as we have it today, contains a plurality of voices from the past that now speak together in one story retelling the salvation God has enacted on behalf of his people. Despite the various parts, the primary focus of this study will be on the whole and how the final structures, rhythms and tones contribute to the theological message of the book.

The theological intent of the sacred authors was to inspire later generations of Israelites to obedience, trust and hope in the God who is faithful to his covenantal promises. The book of Exodus is kerygmatic in that it proclaims good news to the community of faith which is grounded in historical events of the past that remain relevant to the present. The Exodus is not a one-time event in the eyes of the sacred authors, but it provides a living voice that speaks to every generation of believers who put their hope in YHWH’s mighty deeds and anticipate his future salvation. The composition itself represents an ongoing theological reflection on the historic events and how they might speak to a particular audience. Though we cannot be certain what audience was intended, it is likely that prayers, liturgies and cultic practices over the centuries influenced the formation of the text.

If Exodus was written as a living word to God’s people, then we are confronted with the question of how the text might be read by those who have inherited the Old Testament through the new covenant in Christ. In other words, how can Christians appropriate a Jewish text without stripping it of its Jewish roots? The issues regarding Christian readings of the Old Testament are significant, but cannot be covered in depth here (see Levenson 1993; Bellis and Kaminsky 2000; Janowski 2000; Sweeny 2012, 2016). The point is that Christians have been ‘grafted in’ (Rom. 11.11–24) to the historical roots of Judaism and see the climax of the Old Testament in the new exodus of Christ. This means that the Old Testament can be read in the context of the first covenant as well as being seen through the lens of Christ’s death, resurrection and ascension. Both perspectives are important for the Christian reader, which is why the commentary has been structured with a New Testament section at the end of each chapter. The Christian reader will see obvious parallels between Israel’s life and faith and the calling of the Church throughout the commentary. The New Testament portion, however, will explore specific ways that the authors made use of Exodus motifs in their understanding of the new covenant inaugurated through Christ and the birth of the Church.

In his magisterial work on Exodus, Brevard Childs writes: ‘The purpose of this commentary is unabashedly theological. Its concern is to understand Exodus as scripture of the church’ (1974, p. ix). In a similar manner, this commentary hopes to highlight the theological continuity of Exodus and the New Testament as a continued voice and witness for the Church. It will also note points of discontinuity between the Jewish and Christian faith and the relationship between the old and new covenants.

The concentration of the commentary is first and foremost on Exodus within its Old Testament context. The reason for this is because there can often be a tendency to apply immediately a Christian theological reading to an Old Testament text before it is heard in its own right. The Old Testament is not merely a shadow of what is to come in the revelation of Christ. The characters are real people with real faith. They experience the revelation of YHWH and his works in powerful, life-changing ways. Their stories are not simply signposts to greater things but they demonstrate the real human drama of God’s salvation being worked out on earth through his chosen people. There are, of course, Christological resonances in the text and ways in which the new covenant surpasses the old, but these revelations become richer when the Old Testament is read canonically and in constant dialogue with the New Testament (see Janowski 2000).

As a theological text, the book of Exodus offers a pattern and form of salvation that echoes throughout the Bible. The Old Testament prophets looked to the Exodus as a witness to their past and future redemption. The psalmists recalled the Exodus events with celebration and longing while the historians used the narratives for teaching and warning. The Gospel authors shaped their stories of Christ around Exodus motifs and saw the Church in the light of Israel and their redemption from slavery and death in Egypt. Exodus offers a story that is woven throughout the biblical witness, and its most significant message is that YHWH’s movement of salvation from heaven to earth is an act of redemption, deliverance, covenant and the revelation of his abiding Divine Presence (Durham 1987, p. xxii).

A story of Divine Presence

One of God’s central purposes in Exodus, and the rest of the Bible, is to redeem his people so that his presence might be at the heart of their community. ‘And let them make me a sanctuary that I may dwell in their midst’ (Ex. 25.8). The Exodus narrative begins with the glory of YHWH revealed to Moses in the burning bush and to Israel at Sinai, but it is not until the end of Exodus that God takes up his residence in the tabernacle. Later in the Old Testament the Divine Presence filled the temple of Solomon until its destruction in 587 bce. In the New Testament, the glory of YHWH is made known through the incarnation in the person of Jesus Christ. After the ascension the Holy Spirit is given as a sign of Christ’s ongoing presence with his people, which will be fully consummated in his second coming (Rev. 21.1–4).

This abiding presence, however, is made known in the early chapters of Genesis. The first dwellers in Eden enjoyed an unprecedented time in creation when God was ‘walking about’ among them (Gen. 3.8). The sacred authors depicted Eden as temple/garden space where there was no division between the heavens and the earth or between human and Divine. God walked about among his children and they somehow experienced his full and unimpeded presence. Yet this Edenic portrayal of the good beginnings of humankind and creation were shattered by the first couple’s disobedience. Adam and Eve were expelled from the garden and God’s Divine Presence, which resulted in the rest of humanity suffering the same fate. No longer would YHWH walk among his people, but he seemingly withdrew to the heavenly realms. The God who was once fully revealed had become concealed.

This, however, is only the beginning of God’s saving narrative throughout the Bible and the book of Genesis does not mournfully linger over humanity’s errors. Instead, the sacred authors reveal a God who is passionate about reclaiming his rightful presence on earth with his people. The God of Abraham, Isaac and Jacob is a God who enters into our space–time to announce his plan of salvation and blessing for the whole world. This story begins with God’s revelation and covenant with Abraham and the promises that are filled out through his son Isaac and his grandson Jacob. God appears to the Patriarchs – among others – to set in motion a plot that will, gradually, reveal his work in the world on behalf of his people. Through various visions, dreams and communication, the Patriarchs seek the promises of the covenant, yet by the end of Genesis we are left with Jacob and his sons living in the foreign land of Egypt. The God who began the process of revelation and spoke through angels and visions seems to have quietly retreated while the tribes of Israel wait in expectancy for the fulfilment of his promise and blessing.

What is notable about YHWH’s revelation to his people throughout Genesis is the promise of his continual presence. The phrase ‘fear not’ occurs frequently when God reveals himself (Gen. 15.1; 21.17; 26.24; 46.3) and calls to mind the fact that his presence denotes protection, safety and peace. YHWH also issues the promise ‘I will be with you’ (Gen. 26.24; cf. Ex. 3.12), which implies his constant companionship throughout the journey. It is important, however, at this point, to recall that despite God’s promise of his presence he remains concealed. He is Deus revelatus atque absconditus (‘the revealed God who remains hidden’).

This hiddenness of God’s presence is highlighted by Terrien, who contends that ‘The reality of the presence of God stands at the centre of biblical faith. This presence, however, is always elusive’ (1978, p. xxvii). Terrien attempts to form a biblical theology around the Divine Presence where the God of the Old Testament both reveals and conceals. He is not a God to be manipulated, confined, or who follows predictable patterns. Instead, he is a God that, like his revealed name (YHWH) expresses, ‘will be whoever he will be’. This is summed up in the words of the prophet Isaiah: ‘Truly, you are a God who hides himself, O God of Israel, the Saviour’ (Isa. 45.15). At the very heart of the Old Testament witness we see that God’s desire is to dwell in the midst of his people so that he might bring them peace, blessing and life, but his presence is both a process of revelation and concealment. God lifts the veil momentarily for Abraham, Isaac and Jacob, but his hiddenness remains and we are left at the end of Genesis with the unanswered question of how YHWH will restore all things and bless all of humanity through the promise to Abraham and his offspring.

This leads us to the book of Exodus, which is the most developed account of the Divine Presence in the entire Old Testament. The Exodus from Egypt and the surrounding events provide the story of salvation par excellence and are celebrated throughout the rest of the Old Testament. Whether in poetry, prose or historical narrative, the deliverance of the Israelites from slavery and bondage to freedom is central to the entire biblical witness. Within this act of redemption and gift of the law (Torah), God’s presence is revealed among his people and reaches its climax when his glory fills the tabernacle. Exodus is, therefore, the narrative that governs the motifs of God’s salvation and presence in both the Old and New Testaments. In the Old Testament we find a continuous reflection on what God has done and what he will do, while in the New Testament the life of Christ inaugurates the second exodus whereby God becomes present in the flesh – and then in the Spirit after Pentecost – to offer salvation to all of humanity.

The book of Exodus takes place within a particular historical context, but its events are to be remembered as an ever-present reality. In the Feast of Unleavened Bread the people are commanded, ‘You shall tell your son on that day, “It is because of what the Lord did for me when I came out of Egypt”’ (Ex. 13.8). This was to be an annual memorial, along with the Passover, that recalled YHWH’s power, authority and salvation that stemmed from the past, was remembered in the present and would be revealed in the future. The Exodus was not merely a single event in history but, rather, it offered a paradigm for God’s acts of salvation in the world.

The command to remember and relive the Exodus events were infused into the life of Israel. The living memories formed the community of faith in each generation. As the rabbis claimed, ‘There is no earlier and no later in the Torah’ (b. Pesahim 6b). The past was taken as a way to shape the present in the life of God’s people and was used by the prophets to reimagine possibilities for the future. Following the Babylonian exile, Isaiah envisages a new exodus that will lead to new creation and new life (Isa. 43.16–21). The warrior God of Moses will once again act with his strength (Isa. 51.9–11) to defeat the forces of evil on earth and to redeem his people. In Is...

Table of contents

• Copyright information
• Contents
• A Note on the Transliteration of the Hebrew
• Preface
• Abbreviations
• 1. Introduction
• 2. Presence in Absence (1.1—2.25)
• 3. Presence in a Name (3.1—7.7)
• 4. Presence in Creation (7.8—15.21)
• 5. Wanderings in the Wilderness (15.22—18.27)
• 6. Divine Presence, Holiness and Law (19.1—24.18)
• 7. Creating Space for the Divine (25.1—31.18)
• 8. Sin at Sinai (32.1—34.35)
• 9. The Abiding Presence and the Climax of Creation (35.1—40.38)
• Bibliography