The God Who Makes Himself Known (New Studies in Biblical Theology), W. Ross Blackburn. Downers Grove: InterVarsity Press, 2012.
Summary: A study of the theology of the book of Exodus contending that it reflects God’s missionary purpose to make himself known to the nations through Israel.
The God Who Makes Himself Known typifies the purpose of the New Studies in Biblical Theology of which it is a part. It both articulates the theological themes arising from the book of Exodus, and connects that to the theology of the Bible as a whole. In this case, Ross Blackburn explores how God’s concern to make himself known to the nations, which Blackburn describes as “missionary” is reflected in God’s dealings with Moses and the people of Israel in this book.
The organization of the book follows the biblical text of Exodus. I will highlight the key idea Blackburn elucidates in each portion:
Exodus 1:1-15:21. In the first part of Exodus, centering around 6:3, the focus is on the declaration, “I am the LORD” and what this means in the light of the deliverance from Egypt showing both the supremacy and redeeming character of God to the nations.
Exodus 15:22-18:27. This section focuses on the training of Israel in the wilderness, that they would “learn obedience” by which they reflect God’s supremacy in daily life, and their dependence upon the redeeming God to sustain them.
Exodus 19-24. These passages are concerned with the giving of the law. Blackburn reflects upon how Gospel precedes Law and how the Law is given to flesh out Israel’s calling to make known the name of the Lord to the nations in how they live, and what this reveals of the greatness and goodness of God.
Exodus 25-31. Blackburn looks at the instructions for the Tabernacle, showing the progression in the quality of the materials as one approaches the Holy of Holies, the parallel between Eden and Tabernacle that reveals God’s redemptive purpose, and God’s intention to dwell in the midst of his people.
Exodus 32-34. I found this section the highlight of Blackburn’s discussion as he explores the idolatry of the people, even while God is in the midst of giving instructions for his dwelling place in their midst. He highlights how Moses intercession is heard on the basis not of his attempt to substitute for the people’s sin but on the basis of God’s name and purpose, and how this will be jeopardized should God’s presence depart from them.
Exodus 35-40. Blackburn explores why we have this second description of the Tabernacle, downplayed by many commentators. He argues that the canonical order of this text after Israel’s sin shows how the Lord responds to sin, and how God restores a repentant people and so reveals his glory, greatness, and redeeming character to the nations as he indwells the Tabernacle.
The biggest question that may be raised is whether Blackburn is reading New Testament perspectives into Exodus. Certainly, he is reading Exodus in a New Testament light, but his argument of concerning the missionary heart of God revealed through Israel’s deliverance and wilderness encounters with God is one rooted in both the data of the text and a discussion of the canonical structure of Exodus. What Blackburn does is make an argument for the coherence of Exodus as a whole, as well as for its place within the canon.
This work strikes me as a helpful adjunct to exegetical study of Exodus, offering a larger framework useful for teaching or preaching the book as Christian scripture. While interacting with scholars discussing the meaning of texts like Exodus 34:6-7 and how God both forgives and punishes sin, Blackburn also offers insights into the lavish greatness and goodness of God that leads us into worship, and the life of faithful obedience against God’s gospel purposes for the nations. Like other monographs in this series, Blackburn exemplifies how scholarly rigor and devotional warmth may walk hand in hand.