NOTES for Exo 39:1-43
Every work of God ends with a blessing. First of all with God's blessing, but also with a human one, meaning above all the person who is responsible for this work before God. So it was with the Tabernacle: Moses, having inspected everything that had been done, blesses those who carried out the work entrusted to them. In modern church practice, when we speak of a human blessing, we often mean approval or permission, respectively after some work is completed or before it begins. In part this is indeed so: it is impossible to bless what one does not approve in principle, or what one is dissatisfied with because it was not done as it should have been. Yet such a blessing means only something earthly, purely human. Human participation or nonparticipation. Human approval or disapproval.
In the true sense, however, blessing, at least the blessing spoken of in the Bible, is always God's work. Then a natural question arises: why does God Himself not bless what has been done and the workers, as if entrusting this to Moses? Meanwhile the text says nothing about God's blessing. It must have taken place; otherwise Moses, a man of God, would hardly have dared to bless what God does not bless.
It was simply important to God to involve a human being in the process of His blessing. Blessing, in the original sense of the word, means the transmission of power: in this case, God's power. Its transmission to those who do God's work. On the one hand, Moses is viewed as a leader, as a spiritual leader, as a kind of mediator between God and the people; and if so, then through him they also receive blessing from God. That is how the people see the situation; but what about God?
For God, involving a human being, in this case Moses, in the process of His blessing means including him in His plan, and therefore in relationship with Himself. God's plan is in fact always divine-human; people take part in it quite actively and always voluntarily. So the blessing given through a human being becomes a witness that human participation in the fulfillment of God's purposes is not purely functional. Such a person is not merely a tool; he is part of God's world, already inseparable from it. For God, relationship is the main thing, while deeds are secondary and flow from it.