Abstract
Knowles presents an extended reflection on the divine Name, as refracted through several attributes in Exodus 34.5-9. He argues that, since these attributes encapsulate ‘the ways of God’ with humanity, reflection on them will uncover ‘the dynamics of the divine-human relationship’ (p. 22). The exposition of the Name as gracious and forbearing here comes between the first and second provisions of the 10 commandments, implying that the character revealed therein is not mere assertion, but comes as God’s merciful response to Israel’s breaking the first set of tablets, and that the Name is integral to covenant (p. 40). It is only through relationship with the One known by his Name that his people truly know him and so become like him.
Thus Knowles’ purpose is conceptual as well as devotional. The book is pitched primarily at a Christian audience, although wider Abrahamic traditions of Jewish and Muslim faith are drawn upon, and their adherents encouraged to listen in, if for no other reason than that they all would treat one another with more of the grace and compassion which characterizes the God upon whom they all call. But Knowles is forthcoming about his own conviction that the ultimate expression of divine character is in Jesus. Although the study is grounded in sound scholarship, the availability of a separate study guide, and the devotional purpose suggest its impact is intended to spread beyond the Academy.
Knowles devotes the main chapters of his book to the attributes of Exod 34.6-7: compassionate and gracious, slow to anger, steadfast in love, trustworthy and true, and a God of forgiveness and justice. In each chapter, he demonstrates how the language and themes surrounding and including the attribute(s) in focus are echoed in subsequent Jewish tradition (OT, Apocryphal and pseudepigraphical materials, Qumran, Philo, Josephus, and the later Rabbis), as well as Christian and, to a lesser extent, Muslim traditions, thereby suggesting that Exod 34.6-7 profoundly shaped the thought and practice of the Abrahamic faiths. Knowles also shows how this Name-character of God grounds later expectation that he act in various situations according to his Name, as well as a corresponding expectation for how God’s people will live. So for instance, God answers Israel’s petition for him to act with compassion and grace by causing other nations to show Israel compassion and by transforming Israel herself so she becomes compassionate (pp. 67-70). Knowles further demonstrates how the attribute(s) of Exod 34 are taken up and embodied in Jesus and in the NT ethic: Jesus calls his followers to ‘be compassionate as your Father is compassionate’ (Lk 6.36); Paul summarizes Jesus’ mission as an expression of divine mercy (Rom 12.1), just as for John, Jesus is ‘the full expression of God’s unmeritable covenant loyalty and steadfast love’ (p. 163); faith is ‘putting faith in a faithful God and acting faithfully in return’ (p. 161); and Jesus and his cross become the ultimate reason why God could be forbearing or forgiving at all (p. 120).
In the course of discussion, Knowles draws upon different genres, illustrating the theological developments he is tracing with narrative texts. To take just two examples, Naomi’s hope that God would enact the Exod 34.7 character of hesed (loving-kindness) with Ruth (Ruth 1.8) is realized especially through the hesed of Boaz (pp. 129-31); and although the Exod 34 name YHWH is prevalent in Jonah, the prophet uses Elohim when preaching to the Ninevites, precisely because he does not want them to know the forgiving YHWH of Exod 34.7.
Since he assumes Exodus 34 as the point of departure for the ‘unfolding’ tradition he uncovers, Knowles may have strengthened his case by arguing for the diachronic priority of Exodus 34 – a point with which some may take issue. Also, his Conclusion left something to be desired: rather than clearly summarizing the points of his study and drawing out their exegetical, theological, and/or devotional implications, it is largely an analysis of texts which may have been included in earlier chapters. However, Knowles has provided us with a refreshing and insightful study, which will not fail to sensitize readers to the prevalence of the attributes and themes of Exod 34.6-7 throughout Abrahamic traditions – both in their presentation of God and prescription for covenant fidelity in his people.