Commentary

Exodus 34:29-35
Moses comes down from the mountain with the two tablets of the Law. At this
time Moses, does not know that his appearance was transformed. When the leaders
tells Moses about the change in his countenance, Moses starts wearing a “veil.”
He keeps the “veil” on when He speaks to the people and removes it when he talks
to God.

Exodus 34:29 did not know that the skin of his face shone – Personal interactions
with God visibly transforms the look of Moses. Is this change limited to this
one individual or do all that work with the L ORD have their lives changed
in ways that others can see?

Exodus 34:30 they were afraid to come near him – In a society concerned with
honor and shame along with purity and pollution, it is understandable why
the rest of the people want to stay at arm’s length from Moses. They also
might become like him. It seems to be the same for all the followers of God.
The rest of the world wants to keep them at bay since their encounters with
God might rub off on them.

Exodus 34:31 Moses called to them – This action seems to indicate a lack of
recognition. Perhaps, the people did not know it was really Moses. When
he spoke, they then realized Moses was not a “spirit.”

Exodus 34:32 all that the L ORD had spoken with him on Mount Sinai – The
Christians see this limited to the two tablets of stone found in Exodus 34:1.
Practically, this is a problem. How could everything in the conversation be-
tween the L ORD and Moses be captured here?

Exodus 34:33 When Moses had finished speaking with them – Clearly, the com-
mon Christian understanding that the Word of the L ORD was constrained to
the tablets is deficient.
he put a veil on his face – This action occurred after giving the people the
Word of the L ORD. It stands in direct opposition to Paul’s assertion found in
2 Corinthians 3:13 that states Moses limits the people’s access the the glory
of the L ORD.

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 Exodus 34:34 he would take the veil off – In conversation with the L ORD, the
covering was removed. However, remember that Moses is not looking at the
face of the L ORD because no one can see His face and live (Exodus 33:20-
23). As a counterpoint, Exodus 33:11 says that God talked with Moses face
to face.

Exodus 34:35

Psalm 99
The psalmist recalls several attributes of the L ORD and then He reminds the
L ORD’s followers to praise Him. Next, he states that three priests, Moses, Aaron,
and Samuel could speak with God. Then the narrator slightly mixes the stories
because he introduces the cloud that went before the assembly in the desert. This
cloud was not present for Samuel. The L ORD’s mercy and justice is then praised.
The psalmist ends with calling for praise.

Psalm 99:1 The L ORD is king – The statement that the L ORD is also a ruler
begins the list of attributes that the author of the psalm give God.

Psalm 99:2 He sits enthroned upon the cherubim – No normal chair for the
L ORD. He is throne is a living being, one of the angels.
he is exalted over all the peoples – Every nation of the earth falls under the
rule of the L ORD.

Psalm 99:3 your great and awesome name – Just the invocation of the L ORD is
so powerful the subjects will not use His real name.

Psalm 99:4 you have executed justice – The concepts of equal treatment come
from the L ORD.

Psalm 99:5 worship at his footstool – The closest that humanity can get to the
L ORD is where He places His feet.

Psalm 99:6 he answered them – The L ORD listens to the priests.

Psalm 99:7 He spoke to them in the pillar of cloud – On one level, this could
indicate actual words that the L ORD gave His priests. On another level, the
presence of the cloud is a word that says the L ORD is with us.

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 Psalm 99:8 you were a forgiving God to them – Despite being separated from the
problems of humanity, the L ORD grants pardon to His people.

Psalm 99:9 worship at his holy mountain – The psalmist calls for praise at Mt.
Sinai. The importance of this specific location seems to wane in later gen-
erations.

2 Corinthians 3:12 - 4:2

Paul contrasts the hope of the Christian with that of Moses and the Jews. Paul
asserts that the law hardened their minds and the only way that the “veil” can be
lifted is through Christ. Paul goes on to stay that the Holy Spirit gives the freedom
to see the Lord’s glory. Being in the Lord’s presence changes His followers into
His likeness.
The next section states how Paul and his followers feel. In their mind, they
keep the true faith. They do not try deceive anyone (practice sophism). This work
is accomplished by keeping their eyes on the truth.

2 Corinthians 3:12 we have such a hope, we act with great boldness – The reason
for Paul’s behavior is that he places great faith in what the future holds. He
has seen the risen Lord and Paul knows that life eternal waits for him.

2 Corinthians 3:13 not like Moses – Paul then contrasts his understanding of
Christianity with that of Judaism.
gazing at the end of the glory – Paul’s assertion is that by covering his
face, Moses prevented the people from seeing where they were going. This
argument does not agree with the text found in Exodus 34:33 where Moses
first spoke the entire Word of the Lord to the people.

2 Corinthians 3:14 their minds were hardened – Paul is trying to construct an

argument why the Jews rejected the Messiah.
that same veil is still there – It appears from this part of the text that some-
thing has been kept back from the Jews. That is not the case. The Messiah
was first given to the people of Abraham and then He went to the ends of
the earth.
in Christ is it set aside – The gift of the Son revealed the complete will of
the Father.

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 2 Corinthians 3:15 a veil lies over their minds – The Law in Paul’s mind presents
an obstacle to the understanding of the Messiah.

2 Corinthians 3:16 turns to the Lord, the veil is removed – The limits of the law
are fully revealed when one turns the the Son. That is Paul’s basic assertion
on the shortcomings of the law. However, this seems to be slightly different
than what the psalmist professes in Psalm 119:18.

2 Corinthians 3:17 the Lord is the Spirit – For Christians that profess that Jesus is
true God and true man, this verse must refer to another person of the Trinity.
Another way to look at it is to use the concept from Hebrew that Spirit is
breath or the life force. Then the Lord is the power that brings life. This
makes the rest of the thought easier to understand.
where the Spirit of the Lord is, there is freedom – Following the train of
though that the Spirit is life, then Paul is stating the obvious. Freedom only
exists where one can live.

2 Corinthians 3:18 all of us, with unveiled faces – In Paul’s mind, a feature of
following the Messiah is that one has a clear view of the Lord.
as though reflected in a mirror – Yet in this day and age, one cannot see the
entire picture.
being transformed into the same image – The movement is from one of a
falling humanity into the likeness of Jesus.

2 Corinthians 4:1 by God’s mercy that we are engaged in this ministry – God
grants to some people the ability to bring the Message to others.

2 Corinthians 4:2 We have renounced the shameful things that one hides – Paul’s
group operates with complete transparency.

Luke 9:28-36 (37-43a)

This account in Luke contains the Transfiguration. Peter, John, and James went on
“the” mountain with Jesus to pray. During Christ’s prayer, He was changed into
“dazzling white.” Then a cloud appeared with Moses and Elijah. They both spoke
of Christ’s “departure” in Jerusalem. The narrator informs us that Peter, John, and
James are tired but they still saw this amazing scene. As Moses and Elijah started
to leave, Peter asked that everyone stay by building booths for Jesus, Moses, and

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Elijah. The cloud appeared and a voice proclaimed that Jesus is the Chosen One
and that everyone should listen to Him
On the next day, a man cried to Jesus and asked for an exorcism from the
“Teacher” since the student’s could not perform the exorcism. A harsh Word from
Jesus follows that casts doubt on both the faith and the honor of the current gen-
eration. Jesus then asks the rhetorical question of how long He will be with them.
He spoke the Word to the daemon and healed the boy. This astonished everyone.

Luke 9:28 went up on the mountain to pray – In Luke’s account, Jesus prays.
This is different from what is recorded in Matthew 17:2 and Mark 9:2.

Luke 9:29 the appearance of his face changed – The author of Luke does not use
the verb associated with metamorphosis (μεταμορφόομαι).
dazzling white – White clothes are seen as symbols of happiness (Qoheleth
9:8, Cant 5:10).1 The ancient of days also has garments white as snow
(Daniel 7:9).

Luke 9:30 Moses and Elijah – A great leader and prophet join Jesus on the moun-
taintop. This recalls Deuteronomy 18:15-18 and 34:10 where a prophet will
be raised. Moses and Elijah also encountered God on a mountain (Exodus
24:15-18 and 1 Kings 19:8-13).2 Additionally, the two men selected some-
one to follow them (Deuteronomy 34:9; 1 Kings 19:16-19; 2 Kings 1:9-15).3

Luke 9:31 appeared in glory – This echos Luke 2:9 and 2:32.
his departure – This refers to Christ’s exodus (ἔξοδος) to Jerusalem.
about to accomplish – This type of language is seen in both Luke and Acts.

Luke 9:32 Now Peter and his companions were weighed down with sleep – This
detail from the author gives the possibility that this encounter is nothing
more than a dream. It also provides a reason for Peter’s idea of making
three tents. Peter was too tired to know any better.

Luke 9:33 make three dwellings – Peter wants the experience to continue and he
calls for something like the feast of booths (Deuteronomy 16:13).4
1
Luke Timothy Johnson; Daniel J. Harrington, S.J., editor, The Gospel of Luke, Volume 3,
Sacra Pagina, (The Liturgical Press, Collegeville, MN: The Liturgical Press, 1991), p. 152.
2
Ibid., p. 153.
3
Ibid.
4
Ibid.

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 By this time in history, the feast of booths had become associated with the
end of time (Zechariah 14:16).5
Note that Stephen in Acts 7:38-50 informs us that God does not live in man
made buildings.6 In addition to the problem of wanting to capture God, the
idea of three tents seems to place Jesus on equal footing with that of Moses
and Elijah.7
Luke 9:34 While he was saying this, a cloud came and overshadowed them; and
they were terrified as they entered the cloud. – Something in the movement
of the cloud caused the men to be afraid. Recall that a cloud covered Moses
(Exodus 24:15-18), a cloud showed God’s location (Exodus 13:21), and that
the “son of man” comes on “clouds of heaven” (Daniel 7:13).8
Luke 9:35 This is my Son – Jesus stands out from the other when the voice of
God corrects Peter’s idea that all three men are the same.9
listen to him – It seems that the author of Luke is referring to Deuteronomy
18:15.10
Luke 9:36 And they kept silent – The men followed God’s command and listened.
Luke 9:37 On the next day – The experience on the mountaintop did not keep
Jesus from His work.
Luke 9:38 he is my only child – The use of only son (μονογενής) associates this
story with the widow of Naim (Luke 7:12) and the daughter of the ruler of
the synagogue (Luke 8:42).11
Luke 9:39 Suddenly a spirit seizes him – Something grabs the boy and he is no
longer himself. No matter what time in history this occurs, the results are
frightening to all who see it.
Luke 9:40 I begged your disciples to cast it out, but they could not. – Despite
the gift of healing (Luke 9:1-2), the disciples could do nothing. Does this
indicate a lack of faith, of understanding, or something else all together?
5
Johnson, Luke, p. 153.
6
Ibid.
7
Ibid., p. 155-156.
8
Ibid., p. 153.
9
Ibid., p. 156.
10
Ibid., p. 154.
11
Ibid., p. 158.

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 Luke 9:41 how much longer must I be with you and bear with you – Something
in the behavior of the people bothers Jesus. Recall the apostles have already
been given the power to heal and other all daemons (Luke 9:1-2).

Luke 9:42 Jesus rebuked – God speaks and the world obeys.

Luke 9:43a astounded at the greatness of God – The work performed here shows
the might of God.12

References
Johnson, Luke Timothy; Harrington, S.J., Daniel J., editor, The Gospel of Luke,
Volume 3, Sacra Pagina, (The Liturgical Press, Collegeville, MN: The
Liturgical Press, 1991).

12
Johnson, Luke, p. 158.