Exodus 33; John 12; Proverbs 9; Ephesians 2

One cannot understand Exodus 33 without grasping two things: (1) The tabernacle had not yet been built. The “tent of meeting” pitched outside the camp (33:7) where Moses went to seek the face of God must therefore have been a temporary arrangement. (2) The theme of judgment trails on from the wretched episode of the golden calf. God says he will not go with his people; he will merely send an angel to help them (33:1–3). So Moses continues with his intercession (33:12–13). While dwelling on the fact that this nation is the Lord’s people, Moses now wants to know who will go with him. (Aaron is so terribly compromised.) Moses himself still wants to know and follow God’s ways. God replies, “My Presence will go with you, and I will give you rest” (33:14). But how does this square with the Lord’s threat to do no more than send an angel, to keep away from the people so that he does not destroy them in his anger? So Moses presses on: “If your Presence does not go with us, do not send us up from here [angel or no!]” (33:15). What else, finally, distinguishes this fledgling nation from all other nations but the presence of the living God (33:16)? And the Lord promises, “I will do the very thing you have asked, because I am pleased with you and I know you by name” (33:17). Although Moses continues to pray along these lines in the next chapter (34:9), the glorious fact is that God no longer speaks of abandoning his people. When the tabernacle is built, it is installed in the midst of the twelve tribes. Three brief reflections: (1) These chapters exemplify the truth that God is a jealous God (Ex. 20:5; 34:14). For one human being to be jealous of another is sinful: we are finite, and we are called to be stewards of what we have received, not jealous of others. But for God not to be jealous of his own sovereign glory and right would be a formidable failure: he would be disowning his own unique significance as God, implicitly conceding that his image-bearers have the right to independence. (2) God is said to “relent” about forty times in the Old Testament. Such passages demonstrate his personal interactions with other people. When all forty are read together, several patterns emerge — including the integration of God’s “relenting” with his sovereign will. (3) Wonderfully, when Moses asks to see God’s glory, God promises to display his goodness (33:18–19). It is no accident that the supreme manifestation of the glory of God in John’s gospel is in the cross.