Genesis chapter 1 recounts God’s creation of the heaven and the earth. The
‘heaven and earth’ means the entire cosmos is the “temple” since God’s presence
fills the creation (Jer 23:24). And God assumes a position of kingly rest in it
on the seventh day, demonstrating his sovereignty. This scenario manifests
God’s transcendent presence in that he is not bound to any earthly dwelling place, but
above and beyond all that he has made and distinct from it. Alexander reminds
us that God also wants to dwell with humans in a unique earthly location, for he
longs to have intimate relationship—his immanent presence with humans. With this
concern in mind, the study herein attempts to trace the
theme of the presence of God throughout the Pentateuch, with particular
reference made to the nature and effect of God’s presence with humankind.
1. God’s presence in Eden
Old Testament scholars
overwhelmingly agree that Genesis chapter 2 tells of the first sanctuary—Eden, a temple-garden. Garden of Edenגּן־בְעֵ֖דֶן is an enclosure which means ‘delight’. Adam was placed by God in it,
feeling secured and safe with all the provision, including a helper and
companion, Eve. God is said to dwells in Eden too, confirmed in Genesis 3:8 that
he walks in Eden and communes with man. Bartholomew and Goheen portrays a
beautiful picture of Adam and Eve living in intimate relationship with God and
in harmony with nature and animals. Humankind living in Eden enjoys absolute
rest and acceptance as shalom expresses,
the Old Testament word for peace, meaning the rich, integrated, relational
wholeness God intends for his creation.
Gen 2:15 says Adam is “to cultivate it and to keep it”, means “serve עבד and guard שׁמר”, when used together often refer to
priests who “serve” God in the temple and “guard” the temple from unclean
things from entering it (Num 3:7–8; 8:25–26; 18:5–6; 1 Chr 23:32; Ezek 44:14). הִתְהַלֵּךְ is used for God’s “walking back and forth” in Eden
(Gen 3:8), also describes God’s presence in the tabernacle (Lev 26:12;Deut
23:14; 2 Sam 7:6–7). Sailhamer asserts that God is the king and Adam is the
vice-regent or priest who bears the image of God. Adam is to trust and obey
God’s word, which means submitting to God’s rule in fulfilling his priestly
duty. Actually the rule is not oppressive but for man’s good. In keeping the
rule, he will remain in Eden to receive the blessing and life forever, failing
which he will be blocked from tree of life (Gen 3:2—24) and die (Gen 2: 17;
5:5). In sum, the presence of God also ensures the well-being of Adam and Eve
physically and spiritually (Gen 2:19; 3:8).
However, we see in Genesis chapter 3, Adam and Eve succumbed to the
serpent’s temptation and disobeyed God’s command. They had usurped the
sovereignty of God by deciding themselves what is good and evil when they ate the
fruit of the tree of knowledge of good and evil. Roberts delineates this
rebellious act as the quest for autonomy, a desire to separate ourselves from
God which has been the nature of sin ever since. Obviously, Adam and Eve did
not immediately die physically, but they were cut off from the protective presence
of God who is the source of all life (3:8-10). Such estrangement between God
and human first appears in Adam and Eve’s hiding from God when they heard the
“sound” of God’s coming (Gen 3:8). However, God seeks the couple out to
re-establish communion with them (Gen 3:9—24). Though God did punish them and
have them driven out of Eden, he promises that evil will one day be crushed
through the seed of the woman (Gen 3:15), where repentant people may be
redeemed from the power of evil and restored as royal priests.
After Adam and Eve failed to guard Eden and their expulsion from the
garden, the cherubim were place “on the east” to guard Eden (Gen 3:24). Sailhamer
interestingly points out that elsewhere in Genesis the notion of “eastward” is
also associated with separation from God’s presence (cf. Gen 11:2; 13:11). We take
note of the close parallel between Eden
and Israelite temple imagery where God dwells with man, has fellowship with
man, grant man rest (Gen 2:1—2;2:15), bless the people (Gen 1:28) and received man’s service and worship (Gen 2:25).
We may therefore conclude that Eden is the prototype of temple—God dwells with
humankind, a place we dream for, the final hope of paradise we long to get to,
yet remains as a distant dream.
2. God’s presence with Adam’s descendants, the patriarchs
On account of God’s blessing and commission
to humankind: “Be fruitful and multiply, and fill the earth, and subdue it; and
rule over the fish of the sea and over the birds of the sky, and over every
living thing that creeps on the surface (Gen 1:28)”, Beale insightfully argues
that Adam was to extend the geographical boundaries to Eden until Eden extended
throughout and covered the whole earth. This means that God’s presence and
glory were to “fill” the entire earth by means of his faithful royal priestly
image bearers . Ever since Adam's
failure, God has been on a mission to call a people back into fellowship with
himself, so that the goal of creation would be realized that the whole creation
will one day enter into his rest. To pass on the above Adamic commission
outside of Eden, God preserves a line of faithful remnants who will receive his
favourable presence: Seth, Enosh, Enoch, Noah, Abraham and other patriarchs.
There are a few expressions to
illustrate God’s presence with the patriarchs. Seth and Enosh are first to
“call on the name of the Lord” (Gen 4:26), signifying a true worship of God and
a new hope of returning to God’s presence after the fall of Adam and Eve, followed
by further drifting away of Cain and Lamech. Then Abraham, Isaac and Jacob also
“call on the name of the Lord (Gen 12:8; 13:4; 21:33; 26:25)”, when they
"pitch a tent" on a mountain, built altars, prayed, or sacrificed to
Yahweh, and as a result, God “appears” to them (Gen 8:20; 12:7—8; 13:3—4;
13:18; 22:9; 26:25; 32:9; 35:1—7). Enoch and Noah are said to have “walked with
God” (Gen 5:22, 24; 6:9) and Abraham and Isaac are said to have “walked before God” (Gen 17:1; 24:40; 48:15).
These two expressions tell of the patriarchs having an ongoing relationship
with God, enjoyed and conducted their lives in God’s presence (cf. 1 Peter
2:19). Besides, God also “appears” to Isaac and Jacob directly (Gen 26:2—5; Gen
28:13—15) to confirm promises that were previously made to Abraham. And God
enables Joseph to discern future events by interpreting dreams, and guards all
his ways in Egypt. Isaac “went out to meditate" (Gen 24:63) and prayer (Gen
25:21), and Jacob “worshiped” (Gen 47:31). The devotion of the patriarchs to
God has become a binding factor to the presence of God since God appears to
them or answers their prayer. And finally, God’s presence is also communicated
simply by the expression, “God is with”
Abraham (Gen 21:22); Isaac (Gen 26:3, 24, 28); Jacob (Gen 28:15, 31:3, 5;
35:3; 46;4), and Joseph (Gen 39:2,3,21,23; 48:21) .
It is noteworthy that whenever God’s
presence is with the patriarchs, they receive promises from God and trusts that
God will keep his word. This becomes explicit when Yahweh’s appearing to Noah
had prompted Noah to build the ark (Gen 6:14, 22); and to Abraham with promise
of land, numerous descendants, blessing and blessing of the nations (Gen
12:1—33; cf. 12:7; 13:4—17; 15:1—16; 17:1—21; 18:10—15; 22:16—18), then
‘‘Abraham believed Yahweh and he reckoned it to him for righteousness.’’(Gen
15:6). God later reaffirms the Abrahamic promise with Isaac (Gen 26:2—4) and
Jacob (Gen 28:13—15). Similarly with Yahweh’s appearance and promise, Isaac remains
in the land (Gen 26:2, 6), Jacob goes down to Egypt (Gen 46:2-5), and Joseph to
be merciful and forgive his brothers (Gen 45:5-8). Hamilton Jr. rightfully
maintains that God’s presence with the patriarchs has resulted in their
obedience to Yahweh’s words (cf. Gen 6:5; 26:5), and that they beheld Yahweh,
heard his voice, and by faith passed from death into life (cf. John 5:24; 6:40;
Heb 11).
We have demonstrated above that God’s presence continues to be with the
faithful remnants though on an individual basis, with the effect of conditioning
their faithfulness. Their devotion to God and the informal sanctuaries foreshadow
the future Israel's tabernacle where God is said to dwell in the midst of his
people, the nation of Israel, as partial fulfilment of God’s plan to call all
nations back to his presence.
3. God’s presence with Israelites in
Exodus—Deuteronomy
Exodus—Deuteronomy begins with children of Israel multiplied substantially
but lived in bondage in Egypt. This section on God’s presence is thus organized
around Yahweh’s miraculous deliverance of Israelites from slavery in Egypt, and
then entering into a covenant relationship with them, fulfilling the promises
to the patriarchs that Yahweh would be God of their descendants.
God’s presence is first seen by Yahweh’s
(the name of the God of covenant) call to
Moses out of the burning bush, commanding him to deliver Israelites out of
Egypt but Moses rejected (Exod 3:4—11). Yahweh then persuaded Moses by giving
assurance of his presence, revealing his name and drawing relation to the
patriarchs, ‘‘but I will be with you… I am who I am… I am has sent me to you…The Lord (Yahweh), the God of your
fathers ... (Exod 3:12—15). Yahweh’s assured presence above becomes more
tangible by inflicting “plagues” or more frequently designated as “signs and wonders”
on Israel’s oppressor (Exod 7—11). Later, after Pharaoh’s armies are destroyed
at red sea (Exodus 14), Moses and Israelites sing a victory song depicting
God’s presence as a mighty warrior who has won the battle for his people and
will reign forever (Exod 15:1—18). When Yahweh says he no longer accompanies
Israelites to go up to the land because of its obstinacy (Exod 33:3-5), Moses reacted,
‘‘If your presence will not go with me, do not bring us up from here.’’ (Exod 33:15).
Yahweh later conceded and in relation to this, Kelly helps us to see that, “…his
seeming reluctance to accompany his people serves to emphasize the divine
presence was an act of mercy and grace which Israel did not deserve and which
she dared not take for granted.”
Elsewhere God’s presence is
communicated simply as ‘‘Yahweh their God is with them’’ (Num 23:21), underscoring
God’s presence will protect his people against Moabite opposition (cf.
similarly Deut 20:1, 4). Moses summarizes the wanderings in the wilderness with
the words, ‘‘..These forty years, Yahweh your God has been with you; you have
lacked nothing’’ (Deut 2:7).
In sum, God’s presence with his people is tangible through words, signs
and wonders, and symbolised by a royal battle warrior who delivers the people
out of bondage. Throughout Israelites’ coming out of Egypt and wondering in the
wilderness, Yahweh’s presence brings about the enemies’ defeat, insuring his
people of physical security and also physical sustenance.
We could hardly miss that God’s
presence is also communicated through manifestations seen, heard and felt by
all the people—theophany, which marks
the arrival of God. Numerous references in Exodus through Deuteronomy are made
as follows:
·
Fire and cloud, for guiding the journey;
“And the Lord went before them by day in a pillar of cloud to lead them…and by
night in a pillar of fire to give them light, that they might travel by day and
by night…”(Exod 13:21—22; cf. 14:24; 24:17; 40:38; Num 9:15—23; 14:14; Deut
1:33; ). And for punishing the wicked; “And fire came out from before the Lord
and consumed them, and they died before the Lord.” (Lev 10:2; cf. Num 11:1—3).
And for defeating the enemies; “…he will goes over before you as a consuming
fire is the Lord your God. He will destroy them and subdue them before
you…”(Deut 9:3)
·
Thunder, lightning, smoke, for causing
the fear of the Lord; “…..there were thunders and lightning and a thick cloud
on the mountain….so that all the people in the camp trembled…Now Mount Sinai
was wrapped in smoke because the Lord had descended on it in fire…and the whole
mountain trembled greatly.”(Exod 19:16—18; Lev 9:24)
·
Voice of God, for declaring the
commandments; “Then the Lord spoke to you out of the midst of the fire. You
heard the sound of words and saw no form; there was only a voice.” (Deut 4:12;
cf. 4:15, 33,36; 5:4—5, 22—27; 18:16)
·
Glory, for signifying God’s presence; ‘‘…But
the glory of Yahweh appeared….’’ (Num 14:10).
Elsewhere, God’s presence is
communicated through Moses’ unique intimacy with God being described as ‘‘face
to face’’ communion with God on the mountain and in the “tent of meeting” pitched
at some distant outside the camp (Exod 33:7,11; Deut 34:10). Even the people
are said to experience, ‘‘Yahweh spoke with you face to face at the mountain....’’
(Deut 5:4; cf. Exod 24:9—11). Moses alone sees the glory of God from inside the
cloud atop Mt. Sinai (Exod 24:18), but he is not allowed to look directly on
God, just able to see God’s back (33:20—23); then his face becomes radiant and
remains so after meeting God (34:29—35). Kelly concludes with significant
remark on the above elusiveness of God’s presence; “The glory, therefore, both
conceals and reveals God. It reveals enough to confirm men's faith and conceals
enough to stimulate their reverence and quicken their devotion.”
In sum, Moses and Israelites have come
to witness and experience the presence of God in all its awesomeness, tangibility,
intimacy, let alone elusiveness. And the God’s presence provides guidance on
the way, passes on judgement, consumes enemies, and arouses the desire to fear
and trust the Lord, although for many such effect is temporary.
Now we have come to the climatic expression of God’s presence—the
tabernacle. God commanded Moses, ‘‘and let them make me a sanctuary, that I may dwell in their midst
(Exod 25:8).’’ Moses is to gather from among the Israelites the material
required to build a tabernacle, with detailed instructions for the construction (Exod 25—31). The tabernacle will
become the “tent of meeting” (Exod 40:35), replaces scattered references to “house
of God” (Gen 28:17; Exod 23:19), mountain (Exod 3:1; 15:17), or sanctuary (Exod
15:17), “tent of meeting” previously used by Moses (Exod 33:7—11); where God
and humanity may commune together (Exod 29:43). The tabernacle also replaces
various forms of theophany mentioned
above to convey God’s presence. Kuntz describes the uniqueness of the tabernacle
as a symbol of continuous, covenant-presence
of Yahweh with Israel. The tabernacle is portable so that God could guide the people and be
with them as they go towards the Promised Land (Exod 40:36—38). When the tabernacle is completed, the glory of Yahweh fills it, indicating
God’s presence is with the people (Exod 40:34-38).
The tabernacle takes the form of a rectangular tent. The extensive used of
gold and blue fabrics indicates that the tabernacle is a royal residence. Yahweh
is enthroned above the mercy seat between the two cherubim over the ark, making
the ark the primary tangible symbol of God’s presence (Exod 25:22).The visible glory pillars of cloud and fire now
rise up from and rest upon the tabernacle (Num 9:15-23).God is present within
the tabernacle and the formal worship life of Israel is to take place here,
where Yahweh meets with
the people, gives his
people divine revelation (Exod 25:22). The priests and Levites are in charge of
managing the sacrifices, offerings and worship of the people. Through
sacrifices offered mediated by priests, the peoples’ sins atoned, only then
they are able to come into God’s presence (Exod 29—30). This aspect of the
substitutionary sacrifice for people’s sin and barrier against access to the
‘holy of holies’ reflect the holy nature of God and underscoring that people’s indirect
access to God’s presence.
In sum, through the tabernacle, God’s occasional appearances to Israel
have now yielded to this permanent presence in their midst. The people will
have a more intimate knowledge of their God. God’s presence through the
tabernacle suggests much more than that; it is a partial restoration of God’s
presence within the whole of his creation, just as he originally intended when
he first created the world.
It is noteworthy that the tabernacle
is never meant to limit God’s presence from intruding the entire life of the
people. Beside the construction of the tabernacle, God stipulates laws for uncleanness and its treatment (Lev 11—16) and prescriptions
for practical holiness, the Holiness Code (17—26), both for the people to
uphold a right relationship with him in the daily lives. If God is to remain
among them, the people must be holy. To be holy is to live according to God’s
stipulated laws which reflects the moral perfection of God; it is to live a
life marked by love, purity and righteousness (Num 35:34). Through the
observance of laws, God’s presence becomes all encompassing over every
Israelite since all of Israel lives take place ‘‘before Yahweh’’ and Yahweh
hears and sees what happens in Israel. Hamilton Jr. reminds us of an important
aspect of this God’s presence taking place as dwelling in the midst of people,
unlike that through the indwelling of the Spirit in each individual member of
the New Testament era; for God declares, ‘‘I will put my dwelling place in your
midst and my soul will not abhor you’’ (Lev 26:11; cf. 26:12).
In sum, God’s presence
with the Israelites also reveals his attributes: his sovereign majesty, his
holiness, his awesome glory, his power to perform wonders, his righteousness,
and his compassion. And God’s people are to live a life reflecting the holiness
of God if they are to remain in
God’s presence and be blessed. By this, God’s presence has become a pervasive ruling
force over the entire lives of the people, foreshadows a bigger picture of
God’s presence fills the whole earth, a temple-city as originally intended by God
in his creation purpose.
Exodus—Deuteronomy ends with God is
the divine king with laws given for the people to obey; God’s people are under
his rule again, they are able once more to enjoy his presence. Israelites eventually enter into a unique relationship with God, with the
potential to become a “kingdom of priests and a holy nation’ (Exod 19:6). Such
optimism opens up to the possibility of a blessed future where Israelites will
live in harmony with the Lord on the land as God has promised the patriarchs. The
presence of God with the nation, Israel in turn anticipates a return to the
kind of harmonious divine-human relationship in Eden, but at a larger scale
where God dwells with people from all nations of the earth (cf. Rev 21—22) .
Conclusion:
God’s
dwelling with Adam and Eve in Eden is to have fellowship with them and bless them
with resting in a harmonious living. Adam is a priest in the temple-garden,
supposed to serve God by obeying the God’s word and extend the temple-garden
boundary beyond Eden. When Adam and Eve disobeyed God, sin has come in and they
were driven out of Eden. Ever since then God embarks on a plan to revive his
fellowship with humankind through his presence with the patriarchs before and
after the Flood; followed by his presence with Israelites. God’s presence is communicated
through various ways to insure the people of their physical sustenance and
faithfulness to God.
The
climatic form of God’s presence in the Pentateuch takes place as covenant presence where God lives and
rules permanently in the midst of his people through the tabernacle and
observance of laws by the people. The presence of God reveals his attributes
and necessitates the people to conduct their lives accordingly. Such
progressive view of God’s presence portrayed in the Pentateuch is a partial
fulfillment of Abrahamic promises culminating at the eschatological presence of
God with all the nations—the new heaven and the new earth of Rev 21—22 which reflects
the original intention of God when he first created the earth.
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