Friday, May 10
Exodus 33: Now comes the order to depart from Sinai (verse 1). It is the second month of the second year of Israel’s journey (Numbers 10:11-12). The Israelites had arrived at the mountain during the third month after their crossing of the Red Sea (Exodus 19:1), so they have been in this site for almost a year.
The Lord’s angel will continue to lead them to the Promised Land (verse 2; cf. 23:20). The reason given for this “mediation,” however, is the Lord’s displeasure with the Israelites; He wants to keep some distance from them, as though He could not trust Himself not to destroy them! (verse 3) Learning this, the people put away their jewelry, lest the sight of it remind Lord of the incident with the golden calf (verse 4). One may also note that, by not wearing it, the Israelites will more readily part with it when the time comes for this jewelry to be employed in the adornment of the tabernacle.
There follows a story of Moses’ regular visits to speak with the Lord of a new tabernacle (verses 7-11), which is not so much a liturgical shrine as a sort of oracular place. In short, it is a place where Moses can confer with God.
Unlike the earlier tabernacle, which was placed at the center of the camp (25:8), this one is set up outside the camp. Moses goes there from time to time, to speak with the Lord in great intimacy (Numbers 10:4-8; 17:7-9). When he arrives, he awaits the coming of the Lord in the cloudy pillar, which first appeared at the time of the exodus. The other Israelites observe these encounters of the Lord and Moses from the entrances of their own tents.
This new tabernacle becomes the permanent dwelling of Joshua the Ephraemite who in due course succeeds Moses in the leadership of Israel.
Speaking to the Lord in this new tabernacle, Moses now asks something for himself (verses 12-22), confessing that the coming journey may be simply too much for him to endure unless the Lord gives him sufficient light to make coherent sense of it.
God answers this prayer by granting him a special experience of the divine presence—described as a sort of oblique glance at God, catching sight of the Lord’s glory as it passes by. This description is as close as Moses can come to telling of this fleeting and indirect experience of God’s presence, which has been granted to many of the saints in all ages.
St. Augustine (Questions on the Heptateuch 2.154) interprets “I will pass before you” as a reference to the Resurrection of the Lord. No man has ever seen God, except the only begotten Son who is in the bosom of the Father. To the rest of us is given to perceive the glory of God shining on the face of Christ (cf. John 1:14-18; 2 Corinthians 3:7 — 4:6; 2 Peter 1:16-19).
Saturday, May 11
Exodus 34: We observe that the Israelites, notwithstanding the command to depart from Sinai at the beginning of the previous chapter, are still at the site (verse 2), and it is clear that they will remain there for some time yet.
Moses, we recall, had broken the original tablets of the Decalogue when—in anger because of the golden calf—he had flung them on the ground (32:19). That physical “breaking” of the Law symbolized the true breaking of the commandments by the idolatrous Israelites. Now these stone tablets must be replaced (verse 1).
It is to be remarked that the two stone tables in verses 1-9, though lifeless and hard they seem to the naked eye, actually embody the awesome personal experience of Moses described in these verses. Regarded in faith and in the context of the covenant, these stones are alive with the grace of that experience. They are “God’s word written.”
Verses 10-28 are joined by the common theme of the purity required for an exclusive fidelity to God.
The Christian theological meaning of verses 29-35 is explained by St. Paul in 2 Corinthians 3:7—4:6. This is our earliest Christian commentary on the scene here in Exodus:
But if the ministry of death, written and engraved on stones, was glorious, so that the children of Israel could not look steadily at the face of Moses because of the glory of his countenance, which glory was passing away, how will the ministry of the Spirit not be more glorious? For if the ministry of condemnation had glory, the ministry of righteousness exceeds much more in glory. For even what was made glorious had no glory in this respect, because of the glory that excels. For if what is passing away was glorious, what remains is much more glorious. Therefore, since we have such hope, we use great boldness of speech– unlike Moses, who put a veil over his face so that the children of Israel could not look steadily at the end of what was passing away. But their minds were blinded. For until this day the same veil remains unlifted in the reading of the Old Testament, because the veil is taken away in Christ. But even to this day, when Moses is read, a veil lies on their heart. Nevertheless when one turns to the Lord, the veil is taken away. Now the Lord is the Spirit; and where the Spirit of the Lord is, there is liberty. But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord.
Sunday, May 12
Exodus 35: The final chapters of Exodus (35—40) tell of the execution of the sundry directions given in chapters 25—31. Moses simply repeats, mostly verbatim, the directions he had received on the mountain, and the Israelites strive to comply.
This section of Exodus seems to have undergone extensive editing, an impression strengthened by the great divergence of order between the inherited Hebrew text and the ancient Greek version handed down in the ancient manuscripts of the Christian Church. The traditional Greek version was clearly based on a Hebrew text greatly at variance with the Hebrew text handed down from the Middle Ages, the Massoretic Text.
Although the instructions in this chapter are given quickly and all at once (verses 1-19), one should probably think in terms of several months for their accomplishment (verses 20-29). There was evidently a great deal of hustle and bustle in progress at the foot of Mount Sinai.
After the instructions, the building and proper appointing of the tabernacle must begin with the gathering of the materials. As we shall see in due course, something in the neighborhood of eight tons of precious metals and stones would be required in this work. In addition, there would need to be wood and various kinds of expensive cloth. The present chapter describes how this vast array of materials is assembled by the generosity of the people. This tabernacle would be the consecration of their own material resources, the fruit of their labor.
Because the tabernacle and its appointments were to be modeled on Moses’ vision of the heavenly and eternal tabernacle of heaven, the construction of all these things was dependent on the grace of the Holy Spirit, who would inspire and guide the minds and hands of the artisans (verse 31).
John 15:9-17: Whereas the Synoptic Gospels repeatedly affirm the individual believer’s obligation to love his neighbor—the imperative verb is normally singular—in the Johannine writings the dominant expression is, “love one another,” with the verb is in the plural. Although it is wrong to seek a contradiction between these two imperatives, John’s emphasis expresses a practical consideration; the “one another” indicates the community of believers, who share a common life in the Sacraments, the Scriptures, and the grace of the Holy Spirit. That is to say, the neighbor to be loved is the tangible brother or sister actually at hand.
Monday, May 13
Then, he narrows the ascription of the gifts, not to the Holy Spirit, but to the triumphant Christ: “to each one of us grace was given according to the measure of Christ’s gift” (4:7). This Christological emphasis is related to Paul’s new awareness of Christ as the “head” of the Church. Since we do not find this idea in his thought until the Captivity Epistles—Colossians and Ephesians—I have always believed that the Apostle adopted this image from his discussions with Luke during the period of his imprisonment at Caesarea (cf. Colossians 4:14). From his beloved physician, he learned a new medical discovery: the head is the governing part of the body, the ruling principle of its unified activity.
The gifts listed in Ephesians were given “for the equipping of the saints for the work of ministry, for the edifying of the body of Christ” (4:12). Through them Christ governs the teaching and pastoring of His people. By reason of His Ascension the Lord not only reigns over the saints in heaven; He also rules over the saints on earth.
Exodus 36: In the account of the gathering of the various materials for the tabernacle, considerable stress is laid on the people’s generosity. Over the course of history, it is a rare thing that God’s people have to be told, as they are told here, to “stop giving!” (verses 5-7) One suspects that this eager generosity in the present instance was in part prompted by the people’s shame and fear at the recent defection and the divine punishment that ensued.
One may compare the generosity shown here with the unselfishness of the Christians in Philippi in Macedonia who, during the three weeks that St. Paul spent in neighboring Thessaloniki (cf. Acts 17:2), twice sent offerings for the maintenance of his ministry (cf. Philippians 4:16). The Apostle would be speaking about that Macedonian generosity for years to come (cf. 2 Corinthians 8:1-5).
Particularly to be noted in this chapter of Exodus is the use of the “veil” in all of Israel’s worship. Even as God “reveals” (a word that literally means “unveils”) Himself, He is manifested, not as an object open to direct regard, but as supreme Mystery, chiefly to be adored.
When God and man are finally reconciled by the death of Jesus on the Cross, this symbolic veil of the Old Testament is rent asunder (Matthew 27:51). The sacrificed Jesus Himself enters behind the veil of the heavenly tabernacle (Hebrews 6:19). In another sense of the same image—because it houses His divine person—the very flesh of Christ is also called the veil of the divine presence (Hebrews 10:20).
Tuesday, May 14
Psalm 97 (Greek & Latin 96): This is one of those Old Testament texts explicitly interpreted for us in the New Testament. The Epistle to the Hebrews, telling how “God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son,” went on to tell of the reverence and service shown to this Son by the holy angels as He entered into the world through the Incarnation: “But when He again brings the firstborn (prototokos) into the world, He says: ‘Let all the angels of God worship Him’” (1:1, 2, 6). This quotation is, of course, from Psalm 97, which the author of Hebrews here interprets with reference to that ministry of the angelic hosts to the incarnate Lord. The relationship of the angels to Christ is the dominant motif of the first chapter of Hebrews.
Exodus 37: This chapter narrates that the ark, the table of the presence bread, the lamp stand, and the incense altar were constructed according the specifications Moses received in his Sinai vision of the heavenly sanctuary.
This distinction between the earthly and heavenly sanctuaries was important to the author of the Epistle to the Hebrews, who made it the framework for his soteriological exposition. He speaks of the same elements we find in the present chapter of Exodus: the Ark of the Covenant, the table for the Showbread, the golden lamp stand, the altar of incense. He disappoints us (if one may be completely frank) by finishing his description with the comment: “Of these things we cannot now speak in detail” (Hebrews 9:5). One so wishes he had gone on to speak of these things at much greater length!
The author’s point in the Epistle to the Hebrews, however, is not to satisfy our curiosity with respect to the tabernacle that Moses made. He is interested, rather, in directing our attention to that heavenly sanctuary, “the greater and more perfect tabernacle not made with hands, that is, not of this creation” (9:11). It was into this heavenly tabernacle that Christ entered, unto the fulfillment of our redemption.
This heavenly sanctuary is the one that Moses, in mystic vision, saw on the mountain. It is the one that St. John saw when the door opened into heaven (Revelation 4:1). It is to this eternal and heavenly sanctuary that Christians, in their prayer, have eternal access, because Jesus entered into it as the culminating act of our redemption.
Thus, the various appointments in Moses’ tabernacle corresponded to heavenly models. The seven-branched candlestick (verses 17-24) is modeled on that which John beheld in his vision on the isle of Patmos (Revelation 1:12). There are also the altar of incense (verses 25-28 and Revelation 8:3-4) and the Ark of the Covenant (verses 1-9 and Revelation 11:19).
Wednesday, May 15
Ephesians 5:1-14: The life in Christ is fruitful; it yields results, Paul says here. Jesus declared, “a tree is known by its fruit.” It is of extreme importance that we stress this point, because many Christians seem not to know about it. Jesus tells us to look for the fruit.
This is important, I say, because some Christians imagine that they will be judged by their roots, not by their fruits. They pride and preen themselves that they belong to the true Church. They fancy that this circumstance is enough to be pleasing in God’s sight—simply because they have the proper spiritual ancestry. They may look down on, and pass judgment on, other Christians who cannot boast that same spiritual ancestry.
To Christians such as these I say, with John the Baptist, “bear fruits worthy of repentance, and do not think to say to yourselves, ‘We have Abraham as father.’ For I say to you that God is able from these stones to raise up children to Abraham” (Mt 2:9). We must not be deceived on this matter: No one has entered into everlasting life because he belonged to the true Church. That is to say, no one is in heaven because of his roots. Those who have entered into everlasting life have done so because of their fruits.
Exodus 38: We come now to the construction of the sacrificial altar (verses 1-7), the basin for washing (verse 8), and the outer court (verses 9-20).
When, at their departure, the Israelites “borrowed” silver, gold, and precious stones from their Egyptian neighbors, the text (11:2) did not indicate just how large was the amount. Now we begin to gain a staggering idea of it (verses 21-31). Although the measurement of the ancient talent varied somewhat, it has been reasonably approximated at over 75 pounds, with three thousand shekels to the talent.
Thus, even on the most conservative estimate, we are dealing here with an enormous amount of precious metal: more than a ton of gold, three and a half tons of silver, nearly three tons of bronze. Moreover, if the weight is being computed according to the later temple measurements, these figures may need to be adjusted up to 20% higher.
We surmise that some of this treasure came from the head tax mentioned earlier (verse 26).
Thursday, May 16
Ephesians 5:15-33: the life in Christ is wise. That is to say, it is a life characterized by discernment. Paul writes in this text, “See then that you walk circumspectly, not as fools but as wise,”
The Apostle here contrasts the wise man with the fool, a contrast elaborated at great length in the Wisdom books of the Bible. In the Book of Proverbs the wise man is described as circumspect, honest, industrious, obedient, vigilant, cautious, and self-controlled. He is contrasted with the fool, who is described as mentally lazy, dishonest, slothful, rebellious, imprudent, and undisciplined. These are the qualities that Paul mentions in the present text as “the unfruitful works of darkness.”
Wisdom is a quality of the mind and heart. Wisdom is a high quality of thought, and those who avoid thinking will never become wise, because God is to be loved “with the whole mind.” There is no fruitful life in Christ without the use of the mind. Therefore Paul says in the present text, “have no fellowship with the unfruitful works of darkness. . . do not be unwise, but understand.”
Exodus 39: The text moves now to the vestments of Aaron and his priestly sons. Worthy of particular notice among the priestly vestments is the ornate “breastplate” to be worn by the high priest for purposes of divining (verses 8-21). Its twelve polished stones are arranged according to the marching order of the twelve tribes they represent. Thus, when he appears before God, the high priest is adorned in such a way as to represent the whole chosen people. These stones are themselves symbolic, of course, of the great foundational stones of the heavenly city, that final company of the redeemed (Revelation 21:19-20).
The construction of this tabernacle out in the desert of Sinai was a feat of mammoth and nearly unparalleled difficulty. Aside from all the vestments, hangings, instruments, etc., the metal for the construction of the tabernacle apparatus alone has been estimated to weigh around eight tons. Recalling that it was to be carried through the desert for the next forty years gives one enhanced respect for the Levites who were to carry it!
The completion of this work provides an occasion to list an inventory of all of it (verses 32-43).
This chapter’s final verse, in which Moses “looked over all the work, and indeed they had done it; as the Lord had commanded, just so they had done it,” is strikingly reminiscent of the end of Creation itself: “Then God saw everything that He had made, and indeed it was very good.”
Indeed, the following comment, “And Moses blessed them,” puts the reader in mind of the blessing that follows the completion of Creation: “Then God blessed the seventh day and sanctified it, because in it He rested from all His work which God had created and made.”
Friday, May 17
John 17:1-13: Here begins the prayer in which Jesus makes petition for himself (“Glorify Your Son”), for the disciples who are with him (“Keep through Your name those whom You have given me”), and for the whole People of God, those who “believe in me” through the testimony of the Apostles.
We may observe that the three-fold structure of this prayer of Jesus corresponds to the triple concern of the officiating priest on Yom Kippur, as prescribed in Leviticus 16: First—and second—the priest makes the sin offering (hahatta’th), “which is for himself, and to make atonement (kipper) for himself and for his household” (Leviticus 16:6, 11). Third, having sprinkled the blood of the victim on the mercy seat (kapporet), the priest offers another victim, “which is for the people” (16:14-15)
Exodus 40: Moses thus did “everything that the Lord commanded him” (verses 16,19,21,23,25,27,29,32).
The Israelites have now been at the base of Sinai for about nine months (verse 17) and have already received, as we saw earlier, their marching orders (33:1). They are nearly ready to depart.
Everything is to be anointed with consecratory oil (verses 9-15). The Christian will read these verses in the awareness that the tabernacle itself is a prefiguration of Christ, the Anointed One. The Son of God, anointed with the oil of gladness above his fellows, is the permanent presence of God to humanity.
The glory of the divine presence descends into the tabernacle (verses 34-38). This glorious cloud, associated with both the passage through the Red Sea and the giving of the Law on Sinai, is now a feature of God’s ongoing presence with His people. Both events become permanent and “institutionalized” in the Mosaic tabernacle. The divine overshadowing will in due course be transferred to the Solomonic temple at Jerusalem (1 Kings 8:10-11), as well as the second temple (Haggai 2:6-9).
All of these manifestations of the divine presence, as well as the rabbinical speculations regarding the cloud (shekinah), are properly taken as prophetic of the Incarnation, in which God’s eternal and consubstantial Word definitively “pitched His tent (eskenosen) among us” (John 1:14). Thus, all of the earlier overshadowings are but prefigurations of that by which the Holy Spirit effects the mystery of the Incarnation in the Woman who served as the tabernacle of God’s presence in this world; cf. Luke 1:35.