Exodus 3:6

mself to be the God of Abraham, Isaac, and Jacob, Exo 3:4-6 ; announces his purpose of delivering the Israelites from their oppression, and of bringing them into the promised land, Exo 3:7-9 ; commissions him to go to Pharaoh, and to be leader of the children of Israel from Egypt, Exo 3:10 . Moses excuses himself, Exo 3:11 ; and God, to encourage him, promises him his protection, Exo 3:12 . Moses doubts whether the Israelites will credit him, Exo 3:13 , and God reveals to him his Name, and informs him what he is to say to the people, Exo 3:14-17 , and instructs him and the elders of Israel to apply unto Pharaoh for permission to go three days' journey into the wilderness, to sacrifice unto the Lord, Exo 3:18 ; foretells the obstinacy of the Egyptian king, and the miracles which he himself should work in the sight of the Egyptians, Exo 3:19 , Exo 3:20 ; and promises that, on the departure of the Israelites, the Egyptians should be induced to furnish them with all necessaries for their journey, Exo 3:21 , Exo 3:22 . Verse 1 Jethro his father-in-law - Concerning Jethro, see Clarke's note on Exo 2:18 . Learned men are not agreed on the signification of the word חתן chothen, which we translate father-in-law, and which in Gen 19:14 , we translate son-in-law. It seems to be a general term for a relative by marriage, and the connection only in which it stands can determine its precise meaning. It is very possible that Reuel was now dead, it being forty years since Moses came to Midian; that Jethro was his son, and had succeeded him in his office of prince and priest of Midian; that Zipporah was the sister of Jethro; and that consequently the word חתן chothen should be translated brother-in-law in this place: as we learn from Gen 34:9 , Deu 7:3 , Jos 23:12 , and other places, that it simply signifies to contract affinity by marriage. If this conjecture be right, we may well suppose that, Reuel being dead, Moses was continued by his brother-in-law Jethro in the same employment he had under his father. Mountain of God - Sometimes named Horeb, at other times Sinai. The mountain itself had two peaks; one was called Horeb, the other Sinai. Horeb was probably the primitive name of the mountain, which was afterwards called the mountain of God, because God appeared upon it to Moses; and Mount Sinai, סיני, from סנה seneh, a bush, because it was in a bush or bramble, in a flame of fire, that this appearance was made. Verse 2 The angel of the Lord - Not a created angel certainly; for he is called יהוה Jehovah, Exo 3:4 , etc., and has the most expressive attributes of the Godhead applied to him, Exo 3:14 , etc. Yet he is an angel, מלאך malach, a messenger, in whom was the name of God, Exo 23:21 ; and in whom dwelt all the fullness of the Godhead bodily, Col 2:9 ; and who, in all these primitive times, was the Messenger of the covenant, Mal 3:1 . And who was this but Jesus, the Leader, Redeemer, and Savior of mankind? See Clarke's note on Gen 16:7 . A flame of fire, out of the midst of a bush - Fire was, not only among the Hebrews but also among many other ancient nations, a very significant emblem of the Deity. God accompanied the Israelites in all their journeying through the wilderness as a pillar of fire by night; and probably a fire or flame in the holy of holies, between the cherubim, was the general symbol of his presence; and traditions of these things, which must have been current in the east, have probably given birth, not only to the pretty general opinion that God appears in the likeness of fire, but to the whole of the Zoroastrian system of fire-worship. It has been reported of Zoroaster, or Zeradusht, that having retired to a mountain for the study of wisdom, and the benefit of solitude, the whole mountain was one day enveloped with flame, out of the midst of which he came without receiving any injury; on which he offered sacrifices to God, who, he was persuaded, had then appeared to him. M. Anquetil du Perron gives much curious information on this subject in his Zend Avesta. The modern Parsees call fire the off-spring of Ormusd, and worship it with a vast variety of ceremonies. Among the fragments attributed to Aeschylus, and collected by Stanley in his invaluable edition of this poet, p. 647, col. 1, we find the following beautiful verses: Χωριζε θνητων τον Θεον, και μη δοκει Ὁμοιον αυτῳ σαρκινον καθεσταναι. Ουκ οισθα δ' αυτον· ποτε μεν ὡς πυρ φαινεται Απλαστον ὁρμῃ· ποτε δ' ὑδωρ, ποτε δε γνοφος. "Distinguish God from mortal men; and do not suppose that any thing fleshly is like unto him. Thou knowest him not: sometimes indeed he appears as a formless and impetuous Fire, sometimes as water, sometimes as thick darkness." The poet proceeds: Τρεμει δ' ορη, και γαια, και πελεριος Βυθος θαλασσης, κωρεων ὑψος μεγα, Ὁταν επιβλεψῃ γοργον ομμα δεσποτου. "The mountains, the earth, the deep and extensive sea, and the summits of the highest mountains tremble whenever the terrible eye of the Supreme Lord looks down upon them." These are very remarkable fragments, and seem all to be collected from traditions relative to the different manifestations of God to the Israelites in Egypt, and in the wilderness. Moses wished to see God, but he could behold nothing but an indescribable glory: nothing like mortals, nothing like a human body, appeared at any time to his eye, or to those of the Israelites. "Ye saw no manner of similitude," said Moses, "on the day that the Lord spake unto you in Horeb, out of the midst of the Fire," Deu 4:15 . But sometimes the Divine power and justice were manifested by the indescribable, formless, impetuous, consuming flame; at other times he appeared by the water which he brought out of the flinty rock; and in the thick darkness on Horeb, when the fiery law proceeded from his right hand, then the earth quaked and the mountain trembled: and when his terrible eye looked out upon the Egyptians through the pillar of cloud and fire, their chariot wheels were struck off, and confusion and dismay were spread through all the hosts of Pharaoh; Exo 14:24 , Exo 14:25 . And the bush was not consumed - 1. An emblem of the state of Israel in its various distresses and persecutions: it was in the fire of adversity, but was not consumed. 2. An emblem also of the state of the Church of God in the wilderness, in persecutions often, in the midst of its enemies, in the region of the shadow of death - yet not consumed. 3. An emblem also of the state of every follower of Christ: cast down, but not forsaken; grievously tempted, but not destroyed; walking through the fire, but still unconsumed! Why are all these preserved in the midst of those things which have a natural tendency to destroy them! Because God Is In The Midst Of Them; it was this that preserved the bush from destruction; and it was this that preserved the Israelites; and it is this, and this alone, that preserves the Church, and holds the soul of every genuine believer in the spiritual life. He in whose heart Christ dwells not by faith, will soon be consumed by the world, the flesh, and the devil. Verse 5 Put off thy shoes - It is likely that from this circumstance all the eastern nations have agreed to perform all the acts of their religious worship barefooted. All the Mohammedans, Brahmins, and Parsees do so still. The Jews were remarked for this in the time of Juvenal; hence he speaks of their performing their sacred rites barefooted; Sat. vi., ver. 158: Observant ubi festa mero pede sabbata reges. The ancient Greeks did the same. Jamblichus, in the life of Pythagoras, tells us that this was one of his maxims, Ανυποδητος θυε και προσκυνει, Offer sacrifice and worship with your shoes off. And Solinus asserts that no person was permitted to enter into the temple of Diana, in Crete, till he had taken off his shoes. "Aedem Numinis (Dianae) praeterquam nudus vestigio nulles licito ingreditur." Tertullian observes, de jejunio, that in a time of drought the worshippers of Jupiter deprecated his wrath, and prayed for rain, walking barefooted. "Cum stupet caelum, et aret annus, nudipedalia, denunciantur." It is probable that נעלים nealim, in the text, signifies sandals, translated by the Chaldee סנדל sandal, and סנדלא sandala, (see Gen 14:23 ), which was the same as the Roman solea, a sole alone, strapped about the foot As this sole must let in dust, gravel, and sand about the foot in travelling, and render it very uneasy, hence the custom of frequently washing the feet in those countries where these sandals were worn. Pulling off the shoes was, therefore, an emblem of laying aside the pollutions contracted by walking in the way of sin. Let those who name the Lord Jesus Christ depart from iniquity. In our western countries reverence is expressed by pulling off the hat; but how much more significant is the eastern custom! "The natives of Bengal never go into their own houses with their shoes on, nor into the houses of others, but always leave their shoes at the door. It would be a great affront not to attend to this mark of respect when visiting; and to enter a temple without pulling off the shoes would be an unpardonable offense." - Ward. The place whereon thou standest is holy ground - It was not particularly sanctified by the Divine presence; but if we may credit Josephus, a general opinion had prevailed that God dwelt on that mountain; and hence the shepherds, considering it as sacred ground, did not dare to feed their flocks there. Moses, however, finding the soil to be rich and the pasturage good, boldly drove his flock thither to feed on it - Antiq., b. ii., c. xii., s. 1. Verse 6 I am the God of thy father - Though the word אבי abi, father, is here used in the singular, St Stephen, quoting this place, Act 7:32 , uses the plural, Ὁ Θεος των πατερων σου, The God of thy Fathers; and that this is the meaning the following words prove: The God of Abraham, the God of Isaac, and the God of Jacob. These were the fathers of Moses in a direct line. This reading is confirmed by the Samaritan and by the Coptic. Abraham was the father of the Ishmaelites, and with him was the covenant first made. Isaac was the father of the Edomites as well as the Israelites, and with him was the covenant renewed. Jacob was the father of the twelve patriarchs, who were founders of the Jewish nation, and to him were the promises particularly confirmed. Hence we see that the Arabs and Turks in general, who are descendants of Ishmael; the Edomites, now absorbed among the Jews, (see Clarke's note on Gen 25:23 ), who are the descendants of Esau; and the Jewish people, wheresoever scattered, who are the descendants of Jacob, are all heirs of the promises included in this primitive covenant; and their gathering in with the fullness of the Gentiles may be confidently expected. And Moses hid his face - For similar acts, see 1Kgs 19:13 ; Isa 6:1 , Isa 6:5 ; Neh 9:9 ; Psa 106:44 ; Act 7:34 . He was afraid to look - he was overawed by God's presence, and dazzled with the splendor of the appearance. Verse 7 I have surely seen - ראה ראיתי raoh raithi, seeing, I have seen - I have not only seen the afflictions of this people because I am omniscient, but I have considered their sorrows, and my eye affects my heart. Verse 8 And I am come down to deliver them - This is the very purpose for which I am now come down upon this mountain, and for which I manifest myself to thee. Large - land - Canaan, when compared with the small tract of Goshen, in which they were now situated, and where, we learn, from Exo 1:7 , they were straitened for room, might be well called a large land. See a fine description of this land Deu 8:7 . A land flowing with milk and honey - Excellent for pasturage, because abounding in the most wholesome herbage and flowers; and from the latter an abundance of wild honey was collected by the bees. Though cultivation is now almost entirely neglected in this land, because of the badness of the government and the scantiness of the inhabitants, yet it is still good for pasturage, and yields an abundance of honey. The terms used in the text to express the fertility of this land, are commonly used by ancient authors on similar subjects. It is a metaphor taken from a breast producing copious streams of milk. Homer calls Argos ουθαρ αρουρης, the breast of the country, as affording streams of milk and honey, Il. ix., ver. 141. So Virgil: Prima tulit tellus, eadem vos ubere laeto Accipiet. Aen., lib. iii., ver. 95. "The land that first produced you shall receive you again into its joyous bosom." The poets feign that Bacchus, the fable of whom they have taken from the history of Moses, produced rivers of milk and honey, of water and wine: - Ῥει δε γαλακτι πεδον, Ῥει δ' οινῳ, ῥει δε μελισσαν Νεκταρι. Eurip. Bacch., Εποδ., ver. 8. "The land flows with milk; it flows also with wine; it flows also with the nectar of bees, (honey)." This seems to be a mere poetical copy from the Pentateuch, where the sameness of the metaphor and the correspondence of the descriptions are obvious. Place of the Canaanites, etc. - See Gen 15:18 , etc. Verse 11 Who am I - that I should bring - He was so satisfied that this was beyond his power, and all the means that he possessed, that he is astonished that even God himself should appoint him to this work! Such indeed was the bondage of the children of Israel, and the power of the people by whom they were enslaved, that had not their deliverance come through supernatural means, their escape had been utterly impossible. Verse 12 Certainly I will be with thee - This great event shall not be left to thy wisdom and to thy power; my counsel shall direct thee, and my power shall bring all these mighty things to pass. And this shall be a token - Literally, And This to thee for a sign, i.e., this miraculous manifestation of the burning bush shall be a proof that I have sent thee; or, My being with thee, to encourage thy heart, strengthen thy hands, and enable thee to work miracles, shall be to thyself and to others the evidence of thy Divine mission. Ye shall serve God upon this mountain - This was not the sign, but God shows him, that in their return from Egypt they should take this mountain in their way, and should worship him in this place. There may be a prophetic allusion here to the giving of the law on Mount Sinai. As Moses received his commands here, so likewise should the Israelites receive theirs in the same place. After all, the Divine Being seems to testify a partial predilection for this mountain, for reasons that are not expressed. See Clarke's note on Exo 3:5 . Verse 13 They shall say - What is his name? - Does not this suppose that the Israelites had an idolatrous notion even of the Supreme Being? They had probably drank deep into the Egyptian superstitions, and had gods many and lords many; and Moses conjectured that, hearing of a supernatural deliverance, they would inquire who that God was by whom it was to be effected. The reasons given here by the rabbins are too refined for the Israelites at this time. "When God," say they, "judgeth his creatures, he is called אלהים Elohim; when he warreth against the wicked, he is called צבאות Tsebaoth; but when he showeth mercy unto the world, he is called יהוה Yehovah." It is not likely that the Israelites had much knowledge of God or of his ways at the time to which the sacred text refers; it is certain they had no written word. The book of Genesis, if even written, (for some suppose it had been composed by Moses during his residence in Midian), had not yet been communicated to the people; and being so long without any revelation, and perhaps without even the form of Divine worship, their minds being degraded by the state of bondage in which they had been so long held, and seeing and hearing little in religion but the superstitions of those among whom they sojourned, they could have no distinct notion of the Divine Being. Moses himself might have been in doubt at first on this subject, and he seems to have been greatly on his guard against illusion; hence he asks a variety of questions, and endeavors, by all prudent means, to assure himself of the truth and certainty of the present appearance and commission. He well knew the power of the Egyptian magicians, and he could not tell from these first views whether there might not have been some delusion in this case. God therefore gives him the fullest proof, not only for the satisfaction of the people to whom he was to be sent, but for his own full conviction, that it was the supreme God who now spoke to him. Verse 14 I am that I am - אהיה אשר אהיה Eheyeh asher Eheyeh. These words have been variously understood. The Vulgate translates Ego Sum Qui Sum, I am who am. The Septuagint, Εγω ειμι ὁ Ων, I am he who exists. The Syriac, the Persic, and the Chaldee preserve the original words without any gloss. The Arabic paraphrases them, The Eternal, who passes not away; which is the same interpretation given by Abul Farajius, who also preserves the original words, and gives the above as their interpretation. The Targum of Jonathan, and the Jerusalem Targum paraphrase the words thus: "He who spake, and the world was; who spake, and all things existed." As the original words literally signify, I will be what I will be, some have supposed that God simply designed to inform Moses, that what he had been to his fathers Abraham, Isaac, and Jacob, he would be to him and the Israelites; and that he would perform the promises he had made to his fathers, by giving their descendants the promised land. It is difficult to put a meaning on the words; they seem intended to point out the eternity and self-existence of God. Plato, in his Parmenides, where he treats sublimely of the nature of God, says, Ουδ' αρα ονομα εστιν αυτῳ, nothing can express his nature; therefore no name can be attributed to him. See the conclusion of this chapter, Exo 3:22 (note) and on the word Jehovah, Exo 34:6 (note), Exo 34:7 (note). Verse 15 This is my name for ever - The name here referred to is that which immediately precedes, יהוה אלהים Yehovah Elohim, which we translate the Lord God, the name by which God had been known from the creation of the world, (see Gen 2:4 ). and the name by which he is known among the same people to the present day. Even the heathens knew this name of the true God; and hence out of our יהוה Yehovah they formed their Jao, Jeve, and Jove; so that the word has been literally fulfilled, This is my memorial unto all generations. See Clarke's note on the word Elohim, Gen 1:1 (note). As to be self-existent and eternal must be attributes of God for ever, does it not follow that the לעלם leolam, for ever, in the text signifies eternity? "This is my name to eternity - and my memorial," לדר דר ledor dor, "to all succeeding generations." While human generations continue he shall be called the God of Abraham, the God of Isaac, and the God of Jacob; but when time shall be no more, he shall be Jehovah Elohim. Hence the first expression refers to his eternal existence, the latter to the discovery he should make of himself as long as time should last. See Gen 21:33 . Diodorus Siculus says, that "among the Jews, Moses is reported to have received his laws from the God named Jao," Ιαω, i.e., Jeue, Jove, or Jeve; for in all these ways the word יהוה Yehovah may be pronounced; and in this way I have seen it on Egyptian monuments. See Diod., lib. l., c. xciv. Verse 16 Elders of Israel - Though it is not likely the Hebrews were permitted to have any regular government at this time, yet there can be no doubt of their having such a government in the time of Joseph, and for some considerable time after; the elders of each tribe forming a kind of court of magistrates, by which all actions were tried, and legal decisions made, in the Israelitish community. I have surely visited you - An exact fulfillment of the prediction of Joseph, Gen 50:24 , God will surely visit you, and in the same words too. Verse 18 They shall hearken to thy voice - This assurance was necessary to encourage him in an enterprise so dangerous and important. Three days' journey into the wilderness - Evidently intending Mount Sinai, which is reputed to be about three days' journey, the shortest way, from the land of Goshen. In ancient times, distances were computed by the time required to pass over them. Thus, instead of miles, furlongs, etc., it was said, the distance from one place to another was so many days', so many hours' journey; and it continues the same in all countries where there are no regular roads or highways. Verse 19 I am sure that the king of Egypt will not let you go, no, not by a mighty hand - When the facts detailed in this history have been considered in connection with the assertion as it stands in our Bibles, the most palpable contradiction has appeared. That the king of Egypt did let them go, and that by a mighty hand, the book itself amply declares. We should therefore seek for another meaning of the original word. ולא velo, which generally means and not, has sometimes the meaning of if not, unless, except, etc.; and in Becke's Bible, 1549, it is thus translated: I am sure that the kyng of Egypt wyl not let you go, Except wyth a mighty hand. This import of the negative particle, which is noticed by Noldius, Heb. Part., p. 328, was perfectly understood by the Vulgate, where it is translated nisi, unless; and the Septuagint in their εαν μη, which is of the same import; and so also the Coptic. The meaning therefore is very plain: The king of Egypt, who now profits much by your servitude, will not let you go till he sees my hand stretched out, and he and his nation be smitten with ten plagues. Hence God immediately adds, Exo 3:20 : I will stretch out my hand, and smite Egypt with all my wonders - and after that, he will let you go. Verse 22 Every woman shall borrow - This is certainly not a very correct translation: the original word שאל shaal signifies simply to ask, request, demand, require, inquire, etc.; but it does not signify to borrow in the proper sense of that word, though in a very few places of Scripture it is thus used. In this and the parallel place, Exo 12:35 , the word signifies to ask or demand, and not to borrow, which is a gross mistake into which scarcely any of the versions, ancient or modern, have fallen, except our own. The Septuagint has αιτησει, she shall ask; the Vulgate, postulabit, she shall demand; the Syriac, Chaldee, Samaritan, Samaritan Version, Coptic, and Persian, are the same as the Hebrew. The European versions are generally correct on this point; and our common English version is almost the sole transgressor: I say, the common version, which, copying the Bible published by Becke in 1549, gives us the exceptionable term borrow, for the original שאל shaal, which in the Geneva Bible, and Barker's Bible of 1615, and some others, is rightly translated aske. God commanded the Israelites to ask or demand a certain recompense for their past services, and he inclined the hearts of the Egyptians to give liberally; and this, far from a matter of oppression, wrong, or even charity, was no more than a very partial recompense for the long and painful services which we may say six hundred thousand Israelites had rendered to Egypt, during a considerable number of years. And there can be no doubt that while their heaviest oppression lasted, they were permitted to accumulate no kind of property, as all their gains went to their oppressors. Our exceptionable translation of the original has given some countenance to the desperate cause of infidelity; its abettors have exultingly said: "Moses represents the just God as ordering the Israelites to borrow the goods of the Egyptians under the pretense of returning them, whereas he intended that they should march off with the booty." Let these men know that there was no borrowing in the case; and that if accounts were fairly balanced, Egypt would be found still in considerable arrears to Israel. Let it also be considered that the Egyptians had never any right to the services of the Hebrews. Egypt owed its policy, its opulence, and even its political existence, to the Israelites. What had Joseph for his important services? Nothing! He had neither district, nor city, nor lordship in Egypt; nor did he reserve any to his children. All his services were gratuitous; and being animated with a better hope than any earthly possession could inspire, he desired that even his bones should be carried up out of Egypt. Jacob and his family, it is true, were permitted to sojourn in Goshen, but they were not provided for in that place; for they brought their cattle, their goods, and all that they had into Egypt, Gen 46:1 , Gen 46:6 ; so that they had nothing but the bare land to feed on; and had built treasure cities or fortresses, we know not how many; and two whole cities, Pithom and Raamses, besides; and for all these services they had no compensation whatever, but were besides cruelly abused, and obliged to witness, as the sum of their calamities, the daily murder of their male infants. These particulars considered, will infidelity ever dare to produce this case again in support of its worthless pretensions? Jewels of silver, etc. - The word כלי keley we have already seen signifies vessels, instruments, weapons, etc., and may be very well translated by our English term, articles or goods. The Israelites got both gold and silver, probably both in coin and in plate of different kinds; and such raiment as was necessary for the journey which they were about to undertake. Ye shall spoil the Egyptians - The verb נצל natsal signifies, not only to spoil, snatch away, but also to get away, to escape, to deliver, to regain, or recover. Spoil signifies what is taken by rapine or violence; but this cannot be the meaning of the original word here, as the Israelites only asked, and the Egyptians with out fear, terror, or constraint, freely gave. It is worthy of remark that the original word is used, 1Sam 30:22 , to signify the recovery of property that had been taken away by violence: "Then answered all the wicked men, and men of Belial, of those that went with David, Because they went not with us we will not give them aught of the Spoil (מהשלל mehashShalal) that we have Recovered, אשר הצלנו asher Hitstsalnu. In this sense we should understand the word here. The Israelites recovered a part of their property - their wages, of which they had been most unjustly deprived by the Egyptians. In this chapter we have much curious and important information; but what is most interesting is the name by which God was pleased to make himself known to Moses and to the Israelites, a name by which the Supreme Being was afterwards known among the wisest inhabitants of the earth. He who Is and who Will Be what he Is. This is a proper characteristic of the Divine Being, who is, properly speaking, the only Being, because he is independent and eternal; whereas all other beings, in whatsoever forms they may appear, are derived, finite, changeable, and liable to destruction, decay, and even to annihilation. When God, therefore, announced himself to Moses by this name, he proclaimed his own eternity and immateriality; and the very name itself precludes the possibility of idolatry, because it was impossible for the mind, in considering it, to represent the Divine Being in any assignable shape; for who could represent Being or Existence by any limited form? And who can have any idea of a form that is unlimited? Thus, then, we find that the first discovery which God made of himself was intended to show the people the simplicity and spirituality of his nature; that while they considered him as Being, and the Cause of all Being, they might be preserved from all idolatry for ever. The very name itself is a proof of a Divine revelation; for it is not possible that such an idea could have ever entered into the mind of man, unless it had been communicated from above. It could not have been produced by reasoning, for there were no premises on which it could be built, nor any analogies by which it could have been formed. We can as easily comprehend eternity as we can being, simply considered in and of itself, when nothing of assignable forms, colors, or qualities existed, besides its infinite and illimitable self. To this Divine discovery the ancient Greeks owed the inscription which they placed above the door of the temple of Apollo at Delphi: the whole of the inscription consisted in the simple monosyllable Ei, Thou Art, the second person of the Greek substantive verb ειμι, I am. On this inscription Plutarch, one of the most intelligent of all the Gentile philosophers, made an express treatise, περι του ΕΙ εν Δελφοις, having received the true interpretation in his travels in Egypt, whither he had gone for the express purpose of inquiring into their ancient learning, and where he had doubtless seen these words of God to Moses in the Greek version of the Septuagint, which had been current among the Egyptians (for whose sake it was first made) about four hundred years previously to the death of Plutarch. This philosopher observes that "this title is not only proper, but peculiar to God, because He alone is being; for mortals have no participation of true being, because that which begins and ends, and is continually changing, is never one nor the same, nor in the same state. The deity on whose temple this word was inscribed was called Apollo, Απολλν, from α, negative, and πολυς, many, because God is One, his nature simple, his essence uncompounded." Hence he informs us the ancient mode of addressing God was, "ΕΙ ΕΝ, Thou art One, ου γαρ πολλα το θειον εστιν, for many cannot be attributed to the Divine nature: και οὑ προτερον ουδεν εστιν, ουδ' υστερον, ουδε μελλον, ουδε παρωχημενον, ουδε πρεσβυτερον, ουδε νεωτερον, in which there is neither first nor last, future nor past, old nor young; αλλ' εις ων ενι τῳ νυν το αει πεπληρωκε, but as being one, fills up in one Now an eternal duration." And he concludes with observing that "this word corresponds to certain others on the same temple, viz., ΓΝΩΘΙ ΣΕΑΥΤΟΝ Know thyself; as if, under the name ΕΙ. Thou Art, the Deity designed to excite men to venerate Him as eternally existing, ὡς οντα διαπαντος, and to put them in mind of the frailty and mortality of their own nature." What beautiful things have the ancient Greek philosophers stolen from the testimonies of God to enrich their own works, without any kind of acknowledgment! And, strange perversity of man! these are the very things which we so highly applaud in the heathen copies, while we neglect or pass them by in the Divine originals! Introduction Moses continuing to express his fear that the Israelites would not credit his Divine mission, Exo 4:1 ; God, to strengthen his faith, and to assure him that his countrymen would believe him, changed his rod into a serpent, and the serpent into a rod, Exo 4:2-5 ; made his hand leprous, and afterwards restored it, Exo 4:6 , Exo 4:7 ; intimating that he had now endued him with power to work such miracles, and that the Israelites would believe, Exo 4:8 ; and farther assures him that he should have power to turn the water into blood, Exo 4:9 . Moses excuses himself on the ground of his not being eloquent, Exo 4:10 , and God reproves him for his unbelief, and promises to give him supernatural assistance,

The Burning Bush. ( b. c. 1491.) 1 Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of God, even to Horeb. 2 And the angel of the Lord appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed. 3 And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt. 4 And when the Lord saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I. 5 And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground. 6 Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God. The years of the life of Moses are remarkably divided into three forties: the first forty he spent as a prince in Pharaoh's court, the second a shepherd in Midian, the third a king in Jeshurun; so changeable is the life of men, especially the life of good men. He had now finished his second forty, when he received his commission to bring Israel out of Egypt. Note, Sometimes it is long before God calls his servants out of that work which of old he designed them for, and has been graciously preparing them for. Moses was born to be Israel's deliverer, and yet not a word is said of it to him till he is eighty years of age. Now observe, I. How this appearance of God to him found him employed. He was keeping the flock (tending sheep) near mount Horeb, v. 1 . This was a poor employment for a man of his parts and education, yet he rests satisfied with it, and thus learns meekness and contentment to a high degree, for which he is more celebrated in sacred writ than for all his other learning. Note, 1. In the calling to which we are called we should abide, and not be given to change. 2. Even those that are qualified for great employments and services must not think it strange if they be confined to obscurity; it was the lot of Moses before them, who foresaw nothing to the contrary but that he should die, as he had lived a great while, a poor despicable shepherd. Let those that think themselves buried alive be content to shine like lamps in their sepulchres, and wait till God's time come for setting them on a candlestick. Thus employed Moses was, when he was honoured with this vision. Note, (1.) God will encourage industry. The shepherds were keeping their flocks when they received the tidings of our Saviour's birth, Luke ii. 8 . Satan loves to find us idle; God is well pleased when he find us employed. (2.) Retirement is a good friend to our communion with God. When we are alone, the Father is with us. Moses saw more of God in a desert than ever he had seen in Pharaoh's court. II. What the appearance was. To his great surprise he saw a bush burning, when he perceived no fire either from earth or heaven to kindle it, and, which was more strange, it did not consume, v. 2 . It was an angel of the Lord that appeared to him; some think, a created angel, who speaks in the language of him that sent him; others, the second person, the angel of the covenant, who is himself Jehovah. It was an extraordinary manifestation of the divine presence and glory; what was visible was produced by the ministry of an angel, but he heard God in it speaking to him. 1. He saw a flame of fire; for our God is a consuming fire. When Israel's deliverance out of Egypt was promised to Abraham, he saw a burning lamp, which signified the light of joy which that deliverance should cause ( Gen. xv. 17 ); but now it shines brighter, as a flame of fire, for God in that deliverance brought terror and destruction to his enemies, light and heat to his people, and displayed his glory before all. See Isa. x. 17 . 2. This fire was not in a tall and stately cedar, but in a bush, a thorny bush, so the word signifies; for God chooses the weak and despised things of the world (such as Moses, now a poor shepherd), with them to confound the wise; he delights to beautify and crown the humble. 3. The bush burned, and yet was not consumed, an emblem of the church now in bondage in Egypt, burning in the brick-kilns, yet not consumed; perplexed, but not in despair; cast down, but not destroyed. III. The curiosity Moses had to enquire into this extraordinary sight: I will turn aside and see, v. 3 . He speaks as one inquisitive and bold in his enquiry; whatever it was, he would, if possible, know the meaning of it. Note, Things revealed belong to us, and we ought diligently to enquire into them. IV. The invitation he had to draw near, yet with a caution not to come too near, nor rashly. 1. God gave him a gracious call, to which he returned a ready answer, v. 4 . When God saw that he took notice of the burning bush, and turned aside to see it, and left his business to attend it, then God called to him. If he had carelessly neglected it as an ignis fatuus—a deceiving meteor, a thing not worth taking notice of, it is probable that God would have departed, and said nothing to him; but, when he turned aside, God called to him. Note, Those that would have communion with God must attend upon him, and approach to him, in those ordinances wherein he is pleased to manifest himself, and his power and glory, though it be in a bush; they must come to the treasure, though in an earthen vessel. Those that seek God diligently shall find him, and find him their bountiful rewarder. Draw nigh to God, and he will draw nigh to you. God called him by name, Moses, Moses. This which he heard could not but surprise him much more than what he saw. The word of the Lord always went along with the glory of the Lord, for every divine vision was designed for divine revelation, Job iv. 16, &c.; xxxii. 14-15 . Divine calls are then effectual, (1.) When the Spirit of God makes them particular, and calls us by name. The word calls, Ho, every one! The Spirit, by the application of that, calls, Ho, such a one! I know thee by name, Exod. xxxiii. 12 . (2.) When we return an obedient answer to them, as Moses here, " Here am I, what saith my Lord unto his servant? Here am I, not only to hear what is said, but to do what I am bidden." 2. God gave him a needful caution against rashness and irreverence in his approach, (1.) He must keep his distance; draw near, but not too near; so near as to hear, but not so near as to pry. His conscience must be satisfied, but not his curiosity; and care must be taken that familiarity do not breed contempt. Note, In all our approaches to God, we ought to be deeply affected with the infinite distance there is between us and God, Eccl. v. 2 . Or this may be taken as proper to the Old-Testament dispensation, which was a dispensation of darkness, bondage, and terror, from which the gospel happily frees us, giving us boldness to enter into the holiest, and inviting us to draw near. (2.) He must express his reverence, and his readiness to obey: Put off thy shoes from off thy feet, as a servant. Putting off the shoe was then what putting off the hat is now, a token of respect and submission. "The ground, for the present, is holy ground, made so by this special manifestation of the divine presence, during the continuance of which it must retain this character; therefore tread not on that ground with soiled shoes." Keep thy foot, Eccl. v. 1 . Note, We ought to approach to God with a solemn pause and preparation; and, though bodily exercise alone profits little, yet we ought to glorify God with our bodies, and to express our inward reverence by a grave and reverent behaviour in the worship of God, carefully avoiding everything that looks light, and rude, and unbecoming the awfulness of the service. V. The solemn declaration God made of his name, by which he would be known to Moses: I am the God of thy father, v. 6 . 1. He lets him know that it is God who speaks to him, to engage his reverence and attention, his faith and obedience; for this is enough to command all these: I am the Lord. Let us always hear the word as the word of God, 1 Thess. ii. 13 . 2. He will be known as the God of his father, his pious father Amram, and the God of Abraham, Isaac, and Jacob, his ancestors, and the ancestors of all Israel, for whom God was now about to appear. By this God designed, (1.) To instruct Moses in the knowledge of another world, and to strengthen his belief of a future state. Thus it is interpreted by our Lord Jesus, the best expositor of scripture, who from this proves that the dead are raised, against the Sadducees. Moses, says he, showed it at the bush ( Luke xx. 37 ), that is, God there showed it to him, and in him to us, Matt. xxii. 31 , &c. Abraham was dead, and yet God is the God of Abraham; therefore Abraham's soul lives, to which God stands in relation; and, to make his soul completely happy, his body must live again in due time. This promise made unto the fathers, that God would be their God, must include a future happiness; for he never did anything for them in this world sufficient to answer to the vast extent and compass of that great word, but, having prepared for them a city, he is not ashamed to be called their God, Heb. xi. 16 ; and see Acts xxvi. 6, 7 ; xxiv. 15 . (2.) To assure Moses of the fulfillment of all those particular promises made to the fathers. He may confidently expect this, for by these words it appears that God remembered his covenant, ch. ii. 24 . Note, [1.] God's covenant-relation to us as our God is the best support in the worst of times, and a great encouragement to our faith in particular promises. [2.] When we are conscious to ourselves of our own great unworthiness we may take comfort from God's relation to our fathers, 2 Chron. xx. 6 . VI. The solemn impression this made upon Moses: He hid his face, as one both ashamed and afraid to look upon God. Now that he knew it was a divine light his eyes were dazzled with it; he was not afraid of a burning bush till he perceived that God was in it. Yea, though God called himself the God of his father, and a God in covenant with him, yet he was afraid. Note, 1. The more we see of God the more cause we shall see to worship him with reverence and godly fear. 2. Even the manifestations of God's grace and covenant-love should increase our humble reverence of him.

I am the God of thy father - He lets him know it is God that speaks to him, to engage his reverence, faith and obedience. Thy father, thy pious father Amram, and the God of Abraham, Isaac, and Jacob, thy ancestors. Engaged to them by solemn covenant, which I am now come to perform. And Moses hid his face, for he was afraid to look upon God - The more we see of God, the more cause we shall see to worship him with reverence and godly fear. And even the manifestations of God's grace should increase our humble reverence of him.