
Uninvented: Can Moses See God’s Face or Not?
Some Uninvented arguments are stronger than others, meaning certain passages and stories in the history of Israel can appear more easily made up, while others would require a leap of faith to believe they were. Much is in between, or simply doesn’t apply, like Proverbs, Psalms, and Ecclesiastes, the non-historical books. I would say Exodus 33 fits somewhere in the middle. There seems to be a blatant contradiction which needs to be explained in some way, and we’ll find the Uninvented explanation is much more plausible.
In verses 7-10 we read about the Tent of Meeting, where Moses went to talk to the Lord, and the people went to place their inquiries of the Lord. The pillar of cloud guiding the Israelites through the desert would park in front of the tent so the people knew the Lord was there. Then we read:
11 The Lord would speak to Moses face to face, as one speaks to a friend. Then Moses would return to the camp, but his young aide Joshua son of Nun did not leave the tent.
At the end of the chapter, though, this face-to-face meeting possibility seems as if it’s completely contradicted:
18 Then Moses said, “Now show me your glory.”
19 And the Lord said, “I will cause all my goodness to pass in front of you, and I will proclaim my name, the Lord, in your presence. I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. 20 But,” he said, “you cannot see my face, for no one may see me and live.
21 Then the Lord said, “There is a place near me where you may stand on a rock. 22 When my glory passes by, I will put you in a cleft in the rock and cover you with my hand until I have passed by. 23 Then I will remove my hand and you will see my back; but my face must not be seen.”
As we read this chapter through Uninvented eyes, we think this has to be true because it’s a total contraction on the face of it, pun intended. Since Moses wrote the Pentateuch, the first five books of the Bible, he had to see the apparent contradiction. In one encounter he’s sitting down with the Lord as with an old friend, and in the other such an encounter will kill him. Yet Moses reported it this way because it really did happen, and he saw no need to not report it even with the apparent contradiction. In other words, someone making up the story would never report such a contradiction because it would destroy the credibility of the story. That’s the argument, anyway, and to me it’s a powerful one. We might file this under the criterion of embarrassment. This is a crucial concept to understand if we’re to read the Bible through Uninvented eyes.
I was originally going to call my book “Psychological Apologetics,” but nobody would have had a clue what that meant. I was thinking one of the ways we should train ourselves to read Scripture is through human psychology, so the mental and behavioral characteristics of both the authors and the characters they write about, how they think affecting how they act. When we read the Bible, we can ask ourselves, does this read like real people doing and thinking like real people from what we know of human nature? Or does it read like the myths and legends its critics have claimed it is for the last three hundred plus years? (Spinoza, 1632-77, was the first thinker in Western history to claim the Pentateuch was not written by Moses). One of the key ways to identify if it was made up or not is the criterion of embarrassment.
If you are trying to write a story you want people to believe is true, generally you will not want to contradict yourself, at least not in ways too obvious to the reader. When Moses wrote Exodus 33 the contradiction was so obvious that it must be true because a writer doesn’t want to contradict himself so obviously if he wants to be believed. Unless, of course, it’s only an apparent contradiction, as we have in this case. From what I’ve read, there are plausible explanations for this. One comes from Numbers 12, where Miriam and Aaron, Moses’ sister and brother, are challenging his authority because he married a Cushite woman. How dare he! She could possibly have been a dark-skinned woman, and while we might immediately think of the word “racist,” skin color in the ancient world wasn’t “a concept.” That came much later with American antebellum slavery and its aftermath. People have always been and still are threatened by cultural differences, and the ancient world was no different.
The Lord is not happy with Moses’ siblings for questioning the one clearly chosen by God to lead his people out of bondage to the promised land, and in no uncertain terms he calls them on the carpet. It is a scenario that reads real, as Scripture always does. He says, having declared Moses a prophet two verses prior:
8 With him I speak face to face,
clearly and not in riddles;
he sees the form of the Lord.
How this worked is described earlier in Numbers 7:
89 When Moses entered the tent of meeting to speak with the Lord, he heard the voice speaking to him from between the two cherubim above the atonement cover on the ark of the covenant law. In this way the Lord spoke to him.
We can see “face to face” as an idiomatic usage like it is in the first part of Exodus 33, and not literal as later in the chapter. Whereas here the Lord is communicating information to Moses, the latter is an ontological encounter with the fearsomely holy God. Moses had asked of the Lord, “Now show me your glory.” It must have taken some serious chutzpa to ask such a thing of Yahweh, but Moses wanted to see, visually, the true nature of Yahweh. For sinners, before Christ, that was not possible. Now, in him, we can see Yahweh’s glory, as Jesus said, “Anyone who has seen me has seen the Father.”
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