Moses on the Rock (Exod 33:18-34:3): Perspectives from Jewish and Christian Interpretations
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This article compares Jewish and Christian interpretations of Moses’ meeting with YHWH at Mount Sinai after the incident of the golden calf (Exod 33:18-34:3). Writings from the patristic period through to the late medieval and Reformation periods provide complex insights from the shared canon of the Hebrew Bible/Old Testament. Christian interpreters use both the Testaments and received traditions to support their theology, much as Jewish interpreters do in their use of the oral traditions. Despite their doctrinal disagreements, medieval Jewish sages and Lutheran Reformers share literal and rationalistic methods of exposition. The patristic and Reformation periods provide diverse Christocentric perspectives. For example, the self-declaration of divine epithet (Exod 33:19-20) emphasizes God’s benign traits, which led Jewish exegetes to emphasize God’s covenantal faithfulness despite the degeneracy of Israel and which led Christian exegetes to emphasize the diametric contradiction between the law and the gospel under the new covenant. The promise of God’s theophanic revelation to Moses in the cleft of a rock and Moses’ ascension on Mount Sinai with the second set of tablets have also elicited many interpretative responses (Exod 33:21-34:1-3). Jewish and Christian texts use the imagery of the rock to connect Exodus (33:22) and Song of Songs (2:14), the rock being regarded as a location for divinely protecting God’s people. YHWH’s temporary covering of the rock opening enables Christians to apply God’s dispensation for the Jews in the context of Christ’s earthly ministry. Both Jewish and Christian interpretations link Moses’ theophanic experience with that of Elijah at Mount Sinai; Christian interpretations also link Moses’ experience to Jesus’ transfiguration in the New Testament. Jewish and Christian texts assume that God is invisible, and their interpretations of God’s backside range from divine characteristics to the preincarnate Christ. The liminal character of such an unusual meeting is expressed in the epoch-making philosophical and theological thoughts of later major figures in the history of Scriptural interpretation in Judaism (Ibn Ezra) and Christianity (Martin Luther). Interacting with such a broad range of interpretations helps readers to discover the illuminating truth of Scripture.
Abstract
This article compares Jewish and Christian interpretations of Moses’ meeting with YHWH at Mount Sinai after the incident of the golden calf (Exod 33:18-34:3). Writings from the patristic period through to the late medieval and Reformation periods provide complex insights from the shared canon of the Hebrew Bible/Old Testament. Christian interpreters use both the Testaments and received traditions to support their theology, much as Jewish interpreters do in their use of the oral traditions. Despite their doctrinal disagreements, medieval Jewish sages and Lutheran Reformers share literal and rationalistic methods of exposition. The patristic and Reformation periods provide diverse Christocentric perspectives. For example, the self-declaration of divine epithet (Exod 33:19-20) emphasizes God’s benign traits, which led Jewish exegetes to emphasize God’s covenantal faithfulness despite the degeneracy of Israel and which led Christian exegetes to emphasize the diametric contradiction between the law and the gospel under the new covenant. The promise of God’s theophanic revelation to Moses in the cleft of a rock and Moses’ ascension on Mount Sinai with the second set of tablets have also elicited many interpretative responses (Exod 33:21-34:1-3). Jewish and Christian texts use the imagery of the rock to connect Exodus (33:22) and Song of Songs (2:14), the rock being regarded as a location for divinely protecting God’s people. YHWH’s temporary covering of the rock opening enables Christians to apply God’s dispensation for the Jews in the context of Christ’s earthly ministry. Both Jewish and Christian interpretations link Moses’ theophanic experience with that of Elijah at Mount Sinai; Christian interpretations also link Moses’ experience to Jesus’ transfiguration in the New Testament. Jewish and Christian texts assume that God is invisible, and their interpretations of God’s backside range from divine characteristics to the preincarnate Christ. The liminal character of such an unusual meeting is expressed in the epoch-making philosophical and theological thoughts of later major figures in the history of Scriptural interpretation in Judaism (Ibn Ezra) and Christianity (Martin Luther). Interacting with such a broad range of interpretations helps readers to discover the illuminating truth of Scripture.
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