Text -- Exodus 3:5 (NET)

3:5 God said, “Do not approach any closer! Take your sandals off your feet, for the place where you are standing is holy ground.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Exo 3:5

The putting off the shoe was then what the putting off the hat is now, a token of respect and submission. The ground is holy ground, made so by this special manifestation of the divine presence. We ought to approach to God with a solemn pause and preparation; and to express our inward reverence, by a grave and reverent behaviour in the worship of God, carefully avoiding every thing that looks light, or rude.

JFB: Exo 3:5

The direction was in conformity with a usage which was well known to Moses, for the Egyptian priests observed it in their temples, and it is observed in all Eastern countries where the people take off their shoes or sandals, as we do our hats. But the Eastern idea is not precisely the same as the Western. With us, the removal of the hat is an expression of reverence for the place we enter, or rather of Him who is worshipped there. With them the removal of the shoes is a confession of personal defilement and conscious unworthiness to stand in the presence of unspotted holiness.

Clarke: Exo 3:5

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

Clarke: Exo 3:5

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.

TSK: Exo 3:5

Draw not : Exo 19:12, Exo 19:21; Lev 10:3; Heb 12:20

put off : Gen 28:16, Gen 28:17; Jos 5:15; Ecc 5:1; Act 7:33

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Exo 3:5

Put off thy shoes - The reverence due to holy places thus rests upon God’ s own command. The custom itself is well known from the observances of the temple, it was almost universally adopted by the ancients, and is retained in the East.

Holy ground - This passage is almost conclusive against the assumption that the place was previously a sanctuary. Moses knew nothing of its holiness after some 40 years spent on the Peninsula. It became holy by the presence of God.

Poole: Exo 3:5

Draw not nigh hither keep thy distance; whereby he checks his curiosity and forwardness, and works him to the greater reverence and humility. Compare Exo 19:12,21 Jos 5:15 .

Put off thy shoes: this he requires as an act and token,

1. Of his reverence to the Divine Majesty, then and there eminently present.

2. Of his humiliation for his sins, whereby he was unfit and unworthy to appear before God; for this was a posture of humiliation, 2Sa 15:30 Isa 20:2,4 Eze 24:17,23 .

3. Of purification from the filth of his feet, or ways, or conversation, that he might be more fit to approach to God. See Joh 13:10 Heb 10:22 .

4. Of this submission and readiness to obey God’ s will, for which reason slaves used to be bare-footed.

Holy ground with a relative holiness at this time, because of my special presence in it.

Haydock: Exo 3:5

Shoes. Juvenal, sat. 6, takes notice of this custom. Observant ubi festa mero pede sabbata reges. (Du Hamel) ---

The Ethiopian Christians and the Turks never enter their churches, or mosques, without putting off their shoes. The priests did the like when they entered the temple of Jerusalem, and God ordered them moreover to wash their feet and hands, Exodus xxx. 19. (Calmet) ---

We observe the same ceremony, out of respect for Jesus Christ, when we go to kiss the cross. Pythagoras said, "Offer sacrifice and adoration barefoot." (Jamblic. 24.) On such occasions, we ought to have our hearts disengaged from the world. (Haydock) See Leviticus ii. 25.

Gill: Exo 3:5

And he said, draw not nigh hither,.... Keep a proper distance:

put off thy shoes from off thy feet; dust and dirt cleaving to shoes, and these being ordered to be put off from the feet, the instrument of walking, show that those that draw nigh to God, and are worshippers of him, ought to be of pure and holy lives and conversations:

for the place whereon thou standest is holy ground; not that there was any inherent holiness in this spot of ground more than in any other, which ground is not capable of; but a relative holiness on account of the presence of God here at this time, and was not permanent, only while a pure and holy God was there: hence, in after times, the temple being the place of the divine residence, the priests there performed their services barefooted, nor might a common person enter into the temple with his shoes on ^k; and to this day the Jews go to their synagogues barefooted on the day of atonement ^l, to which Juvenal ^m seems to have respect; and from hence came the Nudipedalia among the Heathens, and that known symbol of Pythagoras ⁿ, "sacrifice and worship with naked feet": in this manner the priests of Diana sacrificed to her among the Cretians and other people ^o; and so the priests of Hercules did the same ^p; the Brahmans among the Indians never go into their temples without plucking off their shoes ^q; so the Ethiopian Christians, imitating Jews and Gentiles, never go into their places of public worship but with naked feet ^r, and the same superstition the Turks and Mahometans observe ^s.

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 3:5

¹ tn Heb “And he”; the referent (God) has been specified in the translation for clarity.

² sn Even though the Lord was drawing near to Moses, Moses could not casually approach him. There still was a barrier between God and human, and God had to remind Moses of this with instructions. The removal of sandals was, and still is in the East, a sign of humility and reverence in the presence of the Holy One. It was a way of excluding the dust and dirt of the world. But it also took away personal comfort and convenience and brought the person more closely in contact with the earth.

³ sn The word קֹדֶשׁ (qodesh, “holy”) indicates “set apart, distinct, unique.” What made a mountain or other place holy was the fact that God chose that place to reveal himself or to reside among his people. Because God was in this place, the ground was different – it was holy.

⁴ tn The causal clause includes within it a typical relative clause, which is made up of the relative pronoun, then the independent personal pronoun with the participle, and then the preposition with the resumptive pronoun. It would literally be “which you are standing on it,” but the relative pronoun and the resumptive pronoun are combined and rendered, “on which you are standing.”

Geneva Bible: Exo 3:5

And he said, Draw not nigh hither: ^{( e )} put off thy shoes from off thy feet, for the place whereon thou standest [is] ^{( f )} holy ground.

^{( e )} Resign yourself to me; (Rth 4:7; Jos 5:15).

^{( f )} Because of my presence.

Commentary -- Verse Range Notes

TSK Synopsis: Exo 3:1-22

1 Moses keeps Jethro's flock.

2 God appears to him in a burning bush.

9 He sends him to deliver Israel.

13 The name of God.

15 His message to Israel, and Pharaoh, whose opposition is foretold.

20 He is assured of Israel's deliverance.

MHCC: Exo 3:1-6

The years of the life of Moses are divided into three forties; the first forty he spent as a prince in Pharaoh's court, the second as a shepherd in Midian, the third as a king in Jeshurun. How changeable is the life of man! The first appearance of God to Moses, found him tending sheep. This seems a poor employment for a man of his parts and education, yet he rests satisfied with it; and thus learns meekness and contentment, for which he is more noted in sacred writ, than for all his learning. Satan loves to find us idle; God is pleased when he finds us employed. Being alone, is a good friend to our communion with God. To his great surprise, Moses saw a bush burning without fire to kindle it. The bush burned, and yet did not burn away; an emblem of the church in bondage in Egypt. And it fitly reminds us of the church in every age, under its severest persecutions kept by the presence of God from being destroyed. Fire is an emblem, in Scripture, of the Divine holiness and justice, also of the afflictions and trials with which God proves and purifies his people, and even of that baptism of the Holy Ghost, by which sinful affections are consumed, and the soul changed into the Divine nature and image. God gave Moses a gracious call, to which he returned a ready answer. Those that would have communion with God, must attend upon him in the ordinances wherein he is pleased to manifest himself and his glory, though it be in a bush. Putting off the shoe was a token of respect and submission. We ought to draw nigh to God with a solemn pause and preparation, carefully avoiding every thing that looks light and rude, and unbecoming his service. God does not say, I was the God of Abraham, Isaac, and Jacob, but I am. The patriarchs still live, so many years after their bodies have been in the grave. No length of time can separate the souls of the just from their Maker. By this, God instructed Moses as to another world, and strengthened his belief of a future state. Thus it is interpreted by our Lord Jesus, who, from hence, proves that the dead are raised, Luk 20:37. Moses hid his face, as if both ashamed and afraid to look upon God. The more we see of God, and his grace, and covenant love, the more cause we shall see to worship him with reverence and godly fear.

Matthew Henry: Exo 3:1-6

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 obverve,

I. How this appearance of God to him found him employed. He was keeping the flock (tending sheep) near mount Horeb, Exo 3:1. 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, Luk 2:8. 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, Exo 3:2. 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 15:17); 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 10:17. 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, Exo 3:3. 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, Exo 3:4. 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 4:16, etc.; Job 32:14-15. 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, Exo 33:12. (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, Ecc 5:2. 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, Ecc 5:1. 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, Exo 3:6. 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, 1Th 2:13. 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 (Luk 20:37), that is, God there showed it to him, and in him to us, Mat 22:31, etc. 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 11:16; and see Act 26:6, Act 26:7; Act 24:15. (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, Exo 2:24. 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, 2Ch 20:6.

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.

Keil-Delitzsch: Exo 3:2-5

Here, at Horeb, God appeared to Moses as the Angel of the Lord " in a flame of fire out of the midst of the thorn-bush "( סנה , βάτος , rubus ), which burned in the fire and was not consumed. אכּל , in combination with איננּוּ , must be a participle for מאכּל . When Moses turned aside from the road or spot where he was standing, " to look at this great sight "( מראה ), i.e., the miraculous vision of the bush that was burning and yet not burned up, Jehovah called to him out of the midst of the thorn-bush, " Moses, Moses (the reduplication as in Gen 22:11), draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground "( אדמה ). The symbolical meaning of this miraculous vision, - that is to say, the fact that it was a figurative representation of the nature and contents of the ensuing message from God, - has long been admitted. The thorn-bush in contrast with the more noble and lofty trees (Jdg 9:15) represented the people of Israel in their humiliation, as a people despised by the world. Fire and the flame of fire were not "symbols of the holiness of God;"for, as the Holy One, "God is light, and in Him is no darkness at all"(1Jo 1:5), He "dwells in the light which no man can approach unto"(1Ti 6:16); and that not merely according to the New Testament, but according to the Old Testament view as well, as is evident from Isa 10:17, where "the Light of Israel"and "the Holy One of Israel"are synonymous. But "the Light of Israel became fire, and the Holy One a flame, and burned and consumed its thorns and thistles."Nor is "fire, from its very nature, the source of light,"according to the scriptural view. On the contrary, light, the condition of all life, is also the source of fire. The sun enlightens, warms, and burns (Job 30:28; Sol. Son 1:6); the rays of the sun produce warmth, heat, and fire; and light was created before the sun. Fire, therefore, regarded as burning and consuming, is a figurative representation of refining affliction and destroying punishment (1Co 3:11.), or a symbol of the chastening and punitive justice of the indignation and wrath of God. It is in fire that the Lord comes to judgment (Dan 7:9-10; Eze 1:13-14, Eze 1:27-28; Rev 1:14-15). Fire sets forth the fiery indignation which devours the adversaries (Heb 10:27). He who "judges and makes war in righteousness' has eyes as a flame of fire (Rev 19:11-12). Accordingly, the burning thorn-bush represented the people of Israel as they were burning in the fire of affliction, the iron furnace of Egypt (Deu 4:20). Yet, though the thorn-bush was burning in the fire, it was not consumed; for in the flame was Jehovah, who chastens His people, but does not give them over unto death (Psa 118:18). The God of Abraham, Isaac, and Jacob had come down to deliver His people out of the hand of the Egyptians (Exo 3:8). Although the affliction of Israel in Egypt proceeded from Pharaoh, yet was it also a fire which the Lord had kindled to purify His people and prepare it for its calling. In the flame of the burning bush the Lord manifested Himself as the "jealous God, who visits the sins of the fathers upon the children unto the third and fourth generations of them that hate Him, and showeth mercy unto thousands of them that love Him and keep His commandments"(Exo 20:5; Deu 5:9-10), who cannot tolerate the worship of another god (Exo 34:14), and whose anger burns against idolaters, to destroy them (Deu 6:15). The "jealous God"was a "consuming fire"in the midst of Israel (Deu 4:24). These passages show that the great sight which Moses saw not only had reference to the circumstances of Israel in Egypt, but was a prelude to the manifestation of God on Sinai for the establishment of the covenant (Exo 19 and 20), and also a representation of the relation in which Jehovah would stand to Israel through the establishment of the covenant made with the fathers. For this reason it occurred upon the spot where Jehovah intended to set up His covenant with Israel. But, as a jealous God, He also "takes vengeance upon His adversaries"(Nah 1:2.). Pharaoh, who would not let Israel go, He was about to smite with all His wonders (Exo 3:20), whilst He redeemed Israel with outstretched arm and great judgments (Exo 6:6). - The transition from the Angel of Jehovah (Exo 3:2) to Jehovah (Exo 3:4) proves the identity of the two; and the interchange of Jehovah and Elohim , in Exo 3:4, precludes the idea of Jehovah being merely a national God. The command of God to Moses to put off his shoes, may be accounted for from the custom in the East of wearing shoes or sandals merely as a protection from dirt. No Brahmin enters a pagoda, no Moslem a mosque, without first taking off at least his overshoes ( Rosenm . Morgenl. i. 261; Robinson, Pal. ii. p. 373); and even in the Grecian temples the priests and priestesses performed the service barefooted ( Justin , Apol. i. c. 62; Bähr, Symbol. ii. 96). when entering other holy places also, the Arabs and Samaritans, and even the Yezidis of Mesopotamia, take off their shoes, that the places may not be defiled by the dirt or dust upon them (vid., Robinson, Pal. iii. 100, and Layard's Nineveh and its Remains). The place of the burning bush was holy because of the presence of the holy God, and putting off the shoes was intended to express not merely respect for the place itself, but that reverence which the inward man (Eph 3:16) owes to the holy God.

Constable: Exo 1:1--15:22

I. THE LIBERATION OF ISRAEL 1:1--15:21

"The story of the first half of Exodus, in broad summary, is Rescue. The story of the second half, in equally broad summary, is Response, both immediate response and continuing response. And binding together and undergirding both Rescue and Response is Presence, the Presence of Yahweh from whom both Rescue and Response ultimately derive."⁹

Constable: Exo 2:6--3:7

B. Israel's conduct toward Yahweh and Yahweh's treatment of Israel in the period of the judges 2:6-3:6

This section of the book provides a theological introduction to the judges' deeds, whereas 1:1-2:5 is a historical introduction. It also explains further the presence of Canaanites in the Promised Land.

Constable: Exo 3:1--4:19

6. Moses' call 3:1-4:18

3:1-12 Horeb is another name for Sinai (v. 1). It probably indicates a range of mountains rather than a particular mountain peak. The writer called it "the mountain of God" because it was the place where God later gave the Mosaic Law to Israel.⁵⁴

Here the Angel of the Lord is clearly God (Yahweh, v. 2; cf. vv. 4, 6, 7). He was not an angelic messenger but God Himself.

A burning thorn-bush was and is not uncommon in the Sinai desert.⁵⁵ These bushes sometimes burst into flame spontaneously. This bush was unusual, however, because even though it burned it did not burn up (v. 3). Jewish and Christian interpreters have long seen the bush in this incident as a symbol of the nation of Israel ignoble in relation to other nations (cf. Judg. 9:15). The fire probably symbolized the affliction of Egyptian bondage (cf. Deut. 4:20). The Israelites suffered as a result of this hostility, but God did not allow them to suffer extinction as a people from it. Because Israel has frequently been in the furnace of affliction throughout history, though not consumed, Jews have identified the burning bush as a symbol of their race. This symbol often appears on the walls of synagogues or in other prominent places not only in modern Israel but also in settlements of Jews around the world. The fire also probably symbolized the presence of God dwelling among His people (cf. Gen. 15:17; Exod. 19:18; 40:38). God was with His people in their affliction (cf. Deut. 31:6; Josh. 1:5; Dan. 3:25; Heb. 13:5).

This was the first time God had revealed Himself to Moses, or anyone else as far as Scripture records, for over 430 years (v. 4). Later in history God broke another 400-year long period of prophetic silence when John the Baptist and Jesus appeared to lead an even more significant exodus.

The custom of removing one's shoes out of respect is very old (v. 5). It was common at this time in the ancient world and is still common today.⁵⁶ For example, when one enters a Moslem mosque he must remove his shoes.

"God begins his discourse with Moses by warning him not to come near to him because he is holy (v. 5). As we will later see, the idea of God's holiness is a central theme in the remainder of the book. Indeed, the whole structure of Israel's worship of God at the tabernacle is based on a view of God as the absolutely Holy One who has come to dwell in their midst. We should not lose sight of the fact, however, that at the same time that God warns Moses to stand at a distance, he also speaks to him face to face' (cf. Nu 12:8). The fact that God is a holy God should not be understood to mean that he is an impersonal force--God is holy yet intensely personal. This is a central theme in the narratives of the Sinai covenant that follow."⁵⁷

God proceeded to explain the reason for His revelation (vv. 7-10). The suffering of His people touched His heart. He had heard their cries and seen their affliction. Now He purposed to deliver them. The compassion of God stands out in these verses.

"The anthropomorphisms (i.e., the descriptions of God's actions and attributes in words usually associated with mankind) in vv. 7-8 of God's seeing,' hearing,' knowing' (= be concerned about'), and coming down' became graphic ways to describe divine realities for which no description existed except for partially analogous situations in the human realm. But these do not imply that God has corporeal and spatial limitations; rather, he is a living person who can and does follow the stream of human events and who can and does at times directly intervene in human affairs."⁵⁸

"Is there no discrepancy between these two announcements ["I have come down to deliver," v. 8, and "I will send you," v. 10]? If God has Himself come down to do the work of redemption, what need of Moses? Would not a word from those almighty lips be enough? Why summon a shepherd, a lonely and unbefriended man, a man who has already failed once, and from whom the passing years have stolen his manhood's prime, to work out with painful elaboration, and through a series of bewildering disappointments, the purposed emancipation? But this is not an isolated case. Throughout the entire scheme of Divine government, we meet with the principle of mediation. God ever speaks to men, and works for them, through the instrumentality of men. Chosen agents are called into the inner circle, to catch the Divine thought and mirror the Divine character, and then sent back to their fellows, to cause them to partake."⁵⁹

The description of Canaan as a land "flowing with milk and honey" (vv. 8, 17) is a common biblical one. It pictures an abundance of grass, fruit trees, and flowers where cows, goats, and bees thrive and where the best drink and food abound.

"This formula was at first coined by the nomadic shepherds to denote a land blessed with pastures for cattle producing milk and with trees whose boughs afforded man, without the necessity for hard toil, food as nourishing and as sweet as bees' honey. In the course of time the signification of the phrase was extended to include also land that yielded rich harvests as a result of human labour."⁶⁰

Normally Moses listed seven tribes as possessing Canaan (e.g., Deut. 7:1), but he also named six (v. 8), 10 (Gen. 15:19-21), and 12 (Gen. 10:15-18) as the inhabitants in various Scripture passages.

The Pharaoh to whom Moses referred here (v. 10) was very likely Amenhotep II who succeeded Thutmose III and ruled from 1450 to 1425 B.C. He ruled during the very zenith of Egypt's power, prestige, and glory as a world government.

Moses had become genuinely humble during his years as a mere shepherd in Midian (v. 11). Earlier an Israelite had asked Moses, "Who made you a prince or a judge over us?" (2:14). Now Moses asked the same thing of God: "Who am I that I should . . . bring the sons of Israel out of Egypt?"

"Some time before he had offered himself of his own accord as a deliverer and judge; but now he had learned humility in the school of Midian, and was filled in consequence with distrust of his own power and fitness. The son of Pharaoh's daughter had become a shepherd, and felt himself too weak to go to Pharaoh."⁶¹

"In these verses [11-12], the presentation of the tetragrammaton is only introduced. Moses objected, . . . Who am I, . . . that I . . . that I . . . ?' and God answers, . . . the point is I AM with you.' Who Moses is is not the question; it is rather, who is with Moses?"⁶²

"As long as a man holds that he is easily able to do some great deed of heroism and faith, he is probably incompetent for it, but when he protests his inability, and puts away the earliest proposals, though made by the Almighty Himself, he gives the first unmistakable sign that he has been rightly designated."⁶³

God gave Moses a sign to inspire his courage and confidence that God would make his mission a success (v. 12; cf. Gen. 37:5-11). It was evidently the burning bush. He also gave Moses a promise that he would return with the Israelites to the very mountain where he stood then. This promise required faith on Moses' part, but it was an encouragement to him. As surely as God had revealed Himself to Moses there once, He promised to bring Moses back to Horeb to worship Him a second time with the Israelites.⁶⁴

". . . the experience of Moses in 3:1-12 is an exact foreshadowing of the experience of Israel, first in Egypt, then in the deprivation of the wilderness, and finally at Sinai."⁶⁵

3:13-22 Moses' fear that the Israelite elders would not accept him is understandable (v. 13). God had not revealed Himself to His people for over 400 years. When Moses asked how he should answer the Israelites' question, "What is His name?" he was asking how he could demonstrate to them that their God had sent him.

"According to the conception prevailing in the ancient East, the designation of an entity was to be equated, as it were, with its existence: whatever is without an appellation does not exist, but whatever has a denomination has existence."⁶⁶

"The question contains both a request for information and an explanation of its significance. There are two aspects of the one question. Clearly the people want to knew more about God's intention. By requesting his name, they seek to learn his new relationship to them. Formerly he related to them as the God of the Fathers. What will he be to Israel now?"⁶⁷

"What Moses asks, then, has to do with whether God can accomplish what he is promising. What is there in his reputation (see Num 6:27; Deut 12:5, 11; 16:2-6; Pss 8:1, 74:7; Amos 5:8, 9:5-6; Jer 33:2) that lends credibility to the claim in his call? How, suddenly, can he be expected to deal with a host of powerful Egyptian deities against whom, across so many years, he has apparently won no victory for his people?"⁶⁸

God's name expressed His nature and actions (vv. 14-15). The Israelites would ask for proof that the God of their fathers was with Moses. God explained the name by which He made Himself known to Abraham (Gen. 15:7).

"The repetition of the same word [I am] suggests the idea of uninterrupted continuance and boundless duration."⁶⁹

Yet it means more than this.

"To the Hebrew to be' does not just mean to exist as all other beings and things do as well--but to be active, to express oneself in active being, The God who acts.' I am what in creative activity and everywhere I turn out to be,' or I am (the God) that really acts.'"⁷⁰

"I am that I am" means "God will reveal Himself in His actions through history."⁷¹

Another writer paraphrased God's answer, "It is I who am with you."⁷² In other words, the one who had promised to be with the descendants of Abraham, Isaac, and Jacob had sent Moses to them.

"The answer Moses receives is not, by any stretch of the imagination, a name. It is an assertion of authority, a confession of an essential reality, and thus an entirely appropriate response to the question Moses poses."⁷³

This is the first reference to the elders of Israel (v. 16).⁷⁴

God told Moses to request Pharaoh's permission for the Israelites to leave Egypt (v. 18).

"The sequel shows that there was no element of deceit in the request for a three days' journey into the wilderness,' i.e., right out of contact with the Egyptian frontier guards. Pharaoh knew perfectly well that this implied no return; indeed, since Israel was a tolerated alien people, he would have no claim on their return, once they had left his territory."⁷⁵

"Moses' demand for complete freedom, though couched in polite words, is there from the start."⁷⁶

The signs God proceeded to give Moses would demonstrate to the Israelites that their God was again actively working for them (v. 20; cf. 4:2-9). God told Moses that the Israelites would believe him (v. 18).

Probably there were several reasons the Israelites were to ask their Egyptian neighbors for jewelry and clothing (v. 22). By doing so, they would humiliate the Egyptians further. They would also obtain articles needed for the wilderness march and the construction of the tabernacle. Moreover they would receive partial payment for the labor the Egyptians had stolen from them during their years of slavery (cf. Deut. 15:12-15).

The writer stated God's sovereignty over Pharaoh in verses 14-22. God demonstrated it in the plagues that followed (chs. 5-11).⁷⁷

"With the name Yahweh' revealed and explained and with the proof of this explanation illustrated, at least in prospect, Moses can have no further question about God's authority. The narrative deals next with Moses' own authority, and how that is to be made clear."⁷⁸

4:1-9 God gave Moses three miracles to convince the Israelites that the God of their fathers had appeared to him. They also served to bolster Moses' faith. Moses had left Egypt and the Israelites with a clouded reputation under the sentence of death, and he had been away for a long time. He needed to prove to his brethren that they could trust and believe him. Not only were these miracles strong proofs of God's power, but they appear to have had special significance for the Israelites as well (cf. v. 8).

God probably intended the first miracle of the staff and serpent (vv. 2-5) to assure Moses and the Israelites that He was placing the satanic power of Egypt under his authoritative control. This was the power before which Moses had previously fled. Moses' shepherd staff became a symbol of authority in his hand. The serpent represented the deadly power of Egypt that sought to kill the Israelites and Moses in particular. The Pharaohs wore a metal cobra around their heads. It was a common symbol of the nation of Egypt. However the serpent also stood for the great enemy of man behind that power, Satan, who had been the foe of the seed of the woman since the Fall (Gen. 3:15). Moses' ability to turn the serpent into his rod by seizing its tail would have encouraged the Israelites. They should have believed that God had enabled him to overcome the cunning and might of Egypt and to exercise authority over its fearful power. This was a sign that God would bless Moses' leadership.

The second miracle of the leprous hand (vv. 6-7) evidently assured Moses that God would bring him and the Israelites out of their defiling environment and heal them. Presently they were unclean because of their confinement in wicked Egypt. Moses' hand was the instrument of his strength. As such it was a good symbol of Moses, himself the instrument of God's strength in delivering the Israelites, and Israel, God's instrument for blessing the world.⁷⁹ It would also have told Pharaoh that Yahweh could afflict or deliver through His representative at will. The wholeness of Moses' hand may have attested to God's delegation of divine power to him.

The third miracle of the water turned into blood (v. 9) provided assurance that God would humiliate the Egyptians by spoiling what they regarded as a divine source of life. The Egyptians identified the Nile with the Egyptian god Osiris and credited it with all good and prosperity in their national life. Blood was and is a symbol of life poured out in death (cf. Lev. 17:11). Moses possessed the power to change the life-giving water of the Nile into blood. The Israelites would have concluded that he also had power to destroy the gods of Egypt and punish the land with death (cf. 7:14-24).

"Like Abel's blood that cried out from the ground, so would the infants' whose lives had been demanded by Pharaoh (1:22)."⁸⁰

Each of these signs attested Yahweh's creative power. Normally at least two witnesses were necessary to establish credibility under the Mosaic Law (Deut. 19:15; et al.). A third witness further strengthened the veracity of the testimony. Here God gave Moses three witnesses to confirm His prophet's divine calling and enablement. God entrusted Moses with His powerful word and endowed him with His mighty power. He was the first prophet with the power to work miracles.

4:10-17 Rather than inspiring confidence in Moses God's commission frightened him (vv. 10-12). Moses' claim to be slow of speech (not handicapped, but lacking in eloquence) was a thinly veiled excuse by which Moses hoped to escape his calling. Stephen said Moses was eloquent (Acts 7:22). Apparently Moses felt he did not have sufficient oratorical ability to persuade the Israelite elders or Pharaoh. God assured Moses that He would enable Him to communicate effectively. Again God reminded Moses that He was the creator.

"This claim of inadequacy is a recurring one in OT passages having to do with God's call and commission (cf., e.g., Judg 6:14-15; 1 Sam 10:20-24; 1 Kgs 3:5-9; Isa 6:5-8; Jer 1:4-10; see also Habel, ["The Form and Significance of the Call Narratives,"] Z[eitschrift für die] A[lttestamentliche] W[issenschaft] 77 [1965] 316-23). Whatever its connection to prophetic and royal traditions of the word and the messenger, its more important rootage is in the OT pattern of the weak become strong, the least become great, the mean become mighty, the last become first (cf., e.g, Judg 6:11-24; 1 Sam 16:1-13; 17:19-54; Amos 7:14-15; Isa 6:1-13; Jer 1:4-19; and even Isa 52:13-53:12). This pattern is a metaphor of theological assertion in the Bible, and everywhere it occurs, its fundamental message is the same: God's word, God's rule, God's teaching, God's deliverance come not from man, no matter who that man may be, but from God. Even the election of Israel makes this point. Indeed that election is probably the most convincing of all the occurrences of the pattern."⁸¹

"Cherish the lowliest thought you choose of yourself, but unite it with the loftiest conception of God's All-Sufficiency. Self-depreciation may lead to the marring of a useful life. We must think soberly of ourselves, not too lowly, as not too extravagantly. The one talent must not be buried in the earth."⁸²

Unable to excuse himself Moses finally admitted that he did not want to obey God (vv. 13-16). God became angry with Moses because he refused to obey. However the sovereign Lord would not let His reluctant servant go (cf. Jonah). Instead He provided a mouthpiece for Moses in his older brother by three years, Aaron (cf. 7:7). This act was both an aid to Moses and a discipline for his disobedience. On the one hand Aaron was an encouragement to Moses, but on the other he proved to be a source of frustration as a mediator (e.g., ch. 32).

"The mouth of Moses may well be heavy and clumsy, slow and halting in speech. It would not matter if it were dumb altogether, and Aaron's mouth, as well. Yahweh will be there, and Yahweh will take responsibility for both the message and the messengers. The staff in the hands of Moses and Aaron is a symbol of this powerful Presence."⁸³

4:18 Moses' pessimism concerning the welfare of the Israelites comes out in his request that Jethro (Reuel of 2:18; cf. 3:1) let him return to Egypt. Moses apparently concluded even after his experience at the burning bush that there was no hope for the Israelites.

This section makes it possible for us to gain great insight into Moses' feelings about God's promises to his forefathers and about his own life. Moses had become thoroughly disillusioned. He regarded himself as a failure, the objects of his ministry as hopeless, and God as unfaithful, uncaring, and unable to deliver His people. He had learned his own inability to deliver Israel, but he did not yet believe in God's ability to do so. Even the miraculous revelation of God at the burning bush and the miracles that God enabled Moses to perform did not convince him of God's purpose and power.

One supernatural revelation, even one involving miracles, does not usually change convictions that a person has built up over years of experience. We not only need to believe in our own inability to produce supernatural change, as Moses did, but we also need to believe in God's ability to produce it. Moses had not yet learned the second lesson, which God proceeded to teach him.

Guzik: Exo 3:1-22

Exodus 3 - Moses and the Burning Bush

A. God's call to Moses from the burning bush.

1. (1-3) Moses and the burning bush on Mount Horeb.

Now Moses was tending the flock of Jethro his father-in-law, the priest of Midian. And he led the flock to the back of the desert, and came to Horeb, the mountain of God. And the Angel of the LORD appeared to him in a flame of fire from the midst of a bush. So he looked, and behold, the bush was burning with fire, but the bush was not consumed. Then Moses said, "I will now turn aside and see this great sight, why the bush does not burn."

a. Moses was tending the flock of Jethro his father-in-law: "The Hebrew suggests that this was his habitual occupation." (Cole) By now, it was 40 years that Moses lived as an obscure shepherd out in the desert of Midian. At this point his life was so humble that he didn't even have a flock of sheep to call his own - the sheep belonged to his father-in-law.

b. Came to Horeb, the mountain of God: Moses brought the sheep to this mountain, also later called Mount Sinai. Horeb probably means "desert" or "desolation," and the name gives an idea of the terrain.

c. The bush was burning with fire, but the bush was not consumed: It wasn't just that Moses saw a bush burning; apparently, it is not uncommon for a plant like this to spontaneously ignite out in that desert. Nevertheless, two things were distinctive about that bush: the Angel of the LORD appeared . . . from the midst of the bush; and though the bush burned, the bush was not consumed.

i. The bush burning but not being consumed was a magnetic sight to Moses - it drew him in for a closer examination. Some say the burning bush here is a picture of God's grace that draws us to Him. In this picture, you have a thorn-bush (the original Hebrew word comes from the word "to stick or to prick," this meaning a thorn-bush or bramble) which is a figure of the curse (Adam was cursed to bring forth thorns and thistles from the earth, Genesis 3:18). The "curse" is burned (a picture of judgment) without being consumed - therefore, a picture of God's mercy and grace.

2. (4-6) From the burning bush, God calls to Moses.

So when the LORD saw that he turned aside to look, God called to him from the midst of the bush and said, "Moses, Moses!" And he said, "Here I am." Then He said, "Do not draw near this place. Take your sandals off your feet, for the place where you stand is holy ground." Moreover He said, "I am the God of your 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.

a. When the LORD saw that he turned: God didn't speak to Moses until He has Moses' attention. Often God's Word doesn't touch our heart the way that it might because we don't give it our attention.

i. The burning bush was a spectacular phenomenon that captured Moses' attention; but it changed nothing until Moses received the Word of God there.

b. God called to him from the midst of the bush: Moses didn't see anyone in the burning bush; yet God, in the presence of the Angel of the LORD (Exodus 3:2) was there, calling out to Moses from the midst of the burning bush.

i. Undoubtedly, this is another occasion where Jesus appeared before His incarnation in the Old Testament as the Angel of the LORD, as He did many times (Genesis 16:7-13, Judges 2:1-5, Judges 6:11-24, Judges 13:3-22).

ii. We say this is God, in the Person of Jesus Christ, because of God the Father, it is said No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him (John 1:18), and that no man has ever seen God in the Person of the Father (1 Timothy 6:16).

c. Moses, Moses! God's first words to Moses call him by name. This shows that even though Moses was now an obscure, forgotten shepherd on the backside of the desert, God knew who he was, and Moses was important to God.

d. Then He said: God told Moses to do two things. First, He told Moses to keep a distance (Do not draw near this place). Second, to show a reverence for God's presence (Take your sandals off your feet). Moses was to show special honor to this place because of the immediate presence of God.

i. Do not draw near literally has the sense of "stop coming closer." Moses was on his way for an up-close examination of this burning bush when God stopped him short.

ii. This was a holy place; and because God is holy, there will always be a distance between God and man. Even in perfection man will never be equal to God, though we will be able to have closer fellowship with Him than ever.

iii. Take your sandals off your feet: Removing the sandals showed an appropriate humility, because the poorest and most needy have no shoes, and servants usually went barefoot. It also recognized the immediate presence of God. In many cultures, you take off your shoes when you come into someone's house, and now Moses was in God's "house," a place of His immediate presence.

e. The God of Abraham, the God of Isaac, and the God of Jacob: God revealed Himself to Moses by declaring His relationship to the patriarchs. This reminded Moses that God is the God of the covenant, and His covenant with Israel was still valid and important. This isn't a "new God" meeting Moses, but the same God that dealt with Abraham, Isaac, and Jacob.

i. God will reveal Himself to Moses more intimately than He had to any of the patriarchs; yet it all begins with God reminding Moses of the bridge of covenant they meet on.

ii. Some in the days of Moses might have thought that God neglected His covenant for the 400 years of Israel's slavery in Egypt, since the time of the patriarchs. Nevertheless, God was at work during that time, preserving and multiplying the nation.

f. Moses hid his face, for he was afraid to look upon God: God asked of Moses to do what is appropriate for a creature before their Creator - a reverence and recognition of holiness. Moses responded as a man who knew he is not only a creature, but a sinful creature - he hid his face.

i. In his years in the wilderness of Midan, Moses must have often remembered how he murdered an Egyptian and how proud he was to think he could deliver Israel himself. Moses might have remembered a thousands sins, both real and imagined - now, when God appeared, he responded in a way completely different than he might have 40 years before.

B. God's commission to Moses.

1. (7-10) God explains His general plan to Moses, and Moses' place in the plan.

And the LORD said: "I have surely seen the oppression of My people who are in Egypt, and have heard their cry because of their taskmasters, for I know their sorrows. So I have come down to deliver them out of the hand of the Egyptians, and to bring them up from that land to a good and large land, to a land flowing with milk and honey, to the place of the Canaanites and the Hittites and the Amorites and the Perizzites and the Hivites and the Jebusites. Now therefore, behold, the cry of the children of Israel has come to Me, and I have also seen the oppression with which the Egyptians oppress them. Come now, therefore, and I will send you to Pharaoh that you may bring My people, the children of Israel, out of Egypt."

a. I have come down to deliver them out of the hand of the Egyptians, and to bring them up from that land to a good and large land: Obviously, God did not just then decided to give Israel the land of Canaan - it was the land that He promised to the patriarchs some 400 years previous to this.

b. I have surely seen the oppression of My people who are in Egypt, and have heard their cry: So Moses and Israel can see the compassionate heart of God, He emphasized that He would deliver Israel from the taskmasters of Egypt.

i. The land of Canaan belonged to Israel since the day God promised it to Abraham. God will move Israel there now because of the compassion of His heart. The actions were ordained long ago, but the timing was prompted by God's heartfelt love for His people.

c. I have come down to deliver them . . . I will send you to Pharaoh that you may bring My people: There was a connection between the principles. God was going to do it, but He still wanted to use Moses. God could do it all by Himself, but it is God's plan to work with and through people - we are workers together with Him (2 Corinthians 6:1).

2. (11-12) Moses' answer, and God's reply to that answer.

But Moses said to God, "Who am I that I should go to Pharaoh, and that I should bring the children of Israel out of Egypt?" So He said, "I will certainly be with you. And this shall be a sign to you that I have sent you: When you have brought the people out of Egypt, you shall serve God on this mountain."

a. Who am I? 40 years before, Moses thought he knew who he was: he was a prince of Egypt and a Hebrew, God's chosen instrument to deliver Israel. After forty years of chasing sheep around the desert, Moses didn't have the same self-sure confidence that he once had.

b. I will certainly be with you: God's reply is intended to take Moses' focus off of himself and on where it should be - on God. Therefore, God never answered the question "Who am I?" Instead, He reminded Moses "I will certainly be with you."

i. This was a great opportunity to deal with Moses' "self-esteem" problem, but God ignored the solutions we usually use regarding this "problem." Moses only had a self-esteem problem when he was too confident in his own ability to deliver Israel.

ii. Who am I? wasn't the right question; "Who is God?" was the proper question. God's identity was more important than who Moses was. When we know the God who is with us, we can step forth confidently to do His will.

iii. I will certainly be with you: After this, Moses had no right to protest further. From here his objections move from a godly lack of self-reliance to an ungodly lack of faith.

c. When you have brought the people out of Egypt, you shall serve God on this mountain: As Moses tended his flock in the wilderness, it probably seemed totally unlikely that he would lead all three million of his people to this same mountain - but God promised that this would be so, as a sign to you that I have sent you.

3. (13-14) The revelation of God's name to Moses.

Then Moses said to God, "Indeed, when I come to the children of Israel and say to them, 'The God of your fathers has sent me to you,' and they say to me, 'What is His name?' what shall I say to them?" And God said to Moses, "I AM WHO I AM ." And He said, "Thus you shall say to the children of Israel, 'I AM has sent me to you.'"

a. And they say to me, "What is His name?" what shall I say to them? Rightfully, Moses sensed he needed credentials before the people of Israel. Before, he thought he had the credentials because he was a prince of Egypt. 40 years of tending sheep took away his sense of self-reliance.

i. When God revealed Himself to man in the days of the patriarchs it was often associated with a newly revealed name or title for God.

· Abraham, in the encounter with Melchizedek called on God Most High (Genesis 14:22)

· Abraham later encountered Almighty God (Genesis 17:1)

· Abraham came to know the LORD as Everlasting God (Genesis 21:33), and The-LORD-Will-Provide (Genesis 22:14)

· Hagar encountered You-Are-the-God-Who-Sees (Genesis 16:13)

· Jacob met El Elohe Israel (Genesis 33:20) and El Bethel (Genesis 35:7).

ii. Now, when Moses comes to the elders of Israel with a "new message" from God, it is logical to think they would ask, "What name did He reveal Himself to you under? What new revelation from God do you have?"

b. And God said to Moses, "I AM WHO I AM." Is there a difference between I AM WHO I AM and I AM and Yahweh? Not really, because each of these sayings express the same idea.

i. Cole on: I AM WHO I AM: "This pithy clause is clearly a reference to the name YHWH. Probably 'Yahweh' is regarded as a shortening of the whole phrase, and a running together of the clause into one word." In verse 15, when God says: Thus you shall say to the children of Israel: "The LORD God of your fathers . . .", God is referring back to the name I AM WHO I AM.

ii. Yahweh was not a new name, nor an unknown name - it appears more than 160 times in the book of Genesis. Moses' mother's name was Jochabed meaning, Yahweh is my glory. Moses and Israel knew the name Yahweh. God did not give Moses a "new and improved" name of God, but the name they had known before. God called them back to the faith of the patriarchs, not to something "new."

iii. How did this name come to be pronounced Jehovah? The pious Jews of later years did not want to pronounce the name of God out of reverence, so they left the vowels out of His name and simply said the word Lord (adonai) instead. If the vowels of the word adonai are put over the consonants for YHWH, you can get the name "Jehovah." All this came about much later; in the days of Bible, the name was pronounced Yah-weh or Yah-veh.

c. I AM has sent me to you: God tells Moses His name is I AM because God simply is; there was never a time when He did not exist, or a time when He will cease to exist.

i. The name I AM has within it the idea of aseity - that God is completely independent; that He relies on nothing for life or existence (Isaiah 40:28-29; John 5:26). God doesn't need anybody or anything - life is in Himself.

ii. Also inherent in the idea behind the name I AM is the sense that God is "the becoming one"; God becomes whatever is lacking in our time of need. The name I AM invites us to fill in the blank to meet our need - when we are in darkness, Jesus says I am the light; when we are hungry, He says I am the bread of life, when we are defenseless, He says I am the Good Shepherd. God is the becoming one, becoming what we need.

d. I AM: This is a divine title that Jesus took upon Himself often, clearly identifying Himself with the voice from the burning bush.

i. Therefore I said to you that you will die in your sins; for if you do not believe that I AM [He], you will die in your sins. (John 8:24)

ii. Then Jesus said to them, "When you lift up the Son of Man, then you will know that I AM [He], and that I do nothing of Myself; but as My Father taught Me, I speak these things." (John 8:28)

iii. Jesus said to them, "Most assuredly, I say to you, before Abraham was, I AM." (John 8:58)

iv. Now I tell you before it comes, that when it does come to pass, you may believe that I AM (John 13:19)

v. Jesus therefore, knowing all things that would come upon Him, went forward and said to them, "Whom are you seeking?" They answered Him, "Jesus of Nazareth." Jesus said to them, "I AM [He]." And Judas, who betrayed Him, also stood with them. Now when He said to them, "I am [He]," they drew back and fell to the ground. (John 18:4-6)

4. (15-18) God tells Moses what to say to the elders of Israel.

Moreover God said to Moses, "Thus you shall say to the children of Israel: 'The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you. This is My name forever, and this is My memorial to all generations.' Go and gather the elders of Israel together, and say to them, 'The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared to me, saying, "I have surely visited you and seen what is done to you in Egypt; and I have said I will bring you up out of the affliction of Egypt to the land of the Canaanites and the Hittites and the Amorites and the Perizzites and the Hivites and the Jebusites, to a land flowing with milk and honey."' Then they will heed your voice; and you shall come, you and the elders of Israel, to the king of Egypt; and you shall say to him, 'The LORD God of the Hebrews has met with us; and now, please, let us go three days' journey into the wilderness, that we may sacrifice to the LORD our God.'"

a. Thus you shall say to the children of Israel: After four hundred years in Egypt, Moses had the job of announcing that now was the time for the children of Israel to go back to Canaan, and take the land God promised to their fathers.

i. This was probably totally contrary to what the elders and people of Israel desired. In four hundred years, you set down roots. They probably had no desire to return to the Promised Land; all they wanted was to be made more comfortable in Egypt.

b. Then they will heed your voice is a precious promise to Moses. Forty years before, when it seemed that he had everything going for him, the people of Israel rejected him as a deliverer for the nation. Surely, he must be wondering why they would listen to him now, when it seemed he had nothing going for him.

i. But Moses had God going for him now; they would indeed listen to Moses' message.

5. (19-22) God tells Moses how it will go with the Egyptians.

"But I am sure that the king of Egypt will not let you go, no, not even by a mighty hand. So I will stretch out My hand and strike Egypt with all My wonders which I will do in its midst; and after that he will let you go. And I will give this people favor in the sight of the Egyptians; and it shall be, when you go, that you shall not go empty-handed. But every woman shall ask of her neighbor, namely, of her who dwells near her house, articles of silver, articles of gold, and clothing; and you shall put them on your sons and on your daughters. So you shall plunder the Egyptians."

a. I am sure that the king of Egypt will not let you go: God knew this from the beginning. He knew what it would take to move the heart of Pharaoh, and the plagues and calamities to come where engineered for a specific purpose and they were not haphazardly planned.

i. Moses asked God about how his fellow Israelites would receive the news of the deliverance from Egypt, but getting the people of Israel behind Moses was only a small part of the struggle ahead - what about the Egyptians? How would they ever agree to let this free labor force leave the country? Without Moses asking, God answered this question.

b. I will give this people favor . . . you shall not go empty-handed: God promised to arrange things not only to move Pharaoh's heart, but also to move the heart of the Egyptian people so that when Israel did depart, they would be showered with silver and gold and clothing. This was not stealing or extortion, it was the appropriate wages for the years of forced labor.

i. In Deuteronomy 15:12-14, God says that if you have a slave, and his time of service is up, you shall not let him go away empty-handed. God was not going to let Israel leave their slavery in Egypt empty-handed; instead, they would plunder the Egyptians.

© 2004 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Evidence: Exo 3:5

Moses was made to remove his sandals because the place on which he stood wasf holy ground.

In the gospel, God makes the believer holy. Now his feet are shod with the Gospel of peace(Ephesians 6:15) so that he can take the message of salvation to those who stand on unholy ground.

Introduction / Outline

JFB: Exodus (Book Introduction)

EXODUS, a "going forth," derives its name from its being occupied principally with a relation of the departure of the Israelites from Egypt, and the incidents that immediately preceded as well as followed that memorable migration. Its authorship by Moses is distinctly asserted by himself (Exo 24:4), as well as by our Lord (Mar 12:26; Luk 20:37). Besides, the thorough knowledge it exhibits of the institutions and usages of the ancient Egyptians and the minute geographical details of the journey to Sinai, establish in the clearest manner the authenticity of this book.

JFB: Exodus (Outline)

• INCREASE OF THE ISRAELITES. (Exo. 1:1-22)
• BIRTH AND PRESERVATION OF MOSES. (Exo 2:1-10) there went a man of the house of Levi, &c. Amram was the husband and Jochebed the wife (compare Exo 6:20; Num 26:59). The marriage took place, and two children, Miriam and Aaron, were born some years before the infanticidal edict.
• HIS SYMPATHY WITH THE HEBREWS. (Exo 2:11-25)
• DIVINE APPEARANCE AND COMMISSION TO MOSES. (Exo. 3:1-22)
• MIRACULOUS CHANGE OF THE ROD, &c. (Exo. 4:1-31)
• FIRST INTERVIEW WITH PHARAOH. (Exo. 5:1-23)
• RENEWAL OF THE PROMISE. (Exo 6:1-13)
• THE GENEALOGY OF MOSES. (Exo. 6:14-30)
• SECOND INTERVIEW WITH PHARAOH. (Exo. 7:1-25)
• PLAGUE OF FROGS. (Exo 8:1-15)
• PLAGUE OF LICE. (Exo 8:16-19)
• PLAGUE OF FLIES. (Exo 8:20-32)
• MURRAIN OF BEASTS. (Exo 9:1-7)
• PLAGUE OF BOILS. (Exo 9:8-17)
• PLAGUE OF HAIL. (Exo. 9:18-35)
• PLAGUE OF LOCUSTS. (Exo. 10:1-20)
• PLAGUE OF DARKNESS. (Exo 10:21-29)
• DEATH OF THE FIRST-BORN THREATENED. (Exo 11:1-10)
• THE PASSOVER INSTITUTED. (Exo 12:1-10)
• THE RITE OF THE PASSOVER. (Exo 12:11-14)
• UNLEAVENED BREAD. (Exo. 12:15-51)
• THE FIRST-BORN SANCTIFIED. (Exo 13:1-2)
• MEMORIAL OF THE PASSOVER. (Exo 13:3-10)
• FIRSTLINGS OF BEASTS. (Exo 13:11-16)
• JOURNEY FROM EGYPT. (Exo 13:17-21)
• GOD INSTRUCTS THE ISRAELITES AS TO THEIR JOURNEY. (Exo. 14:1-31)
• SONG OF MOSES. (Exo. 15:1-27)
• MURMURS FOR WANT OF BREAD. (Exo. 16:1-36)
• THE PEOPLE MURMUR FOR WATER. (Exo 17:1-7)
• ATTACK OF AMALEK. (Exo 17:8-16)
• VISIT OF JETHRO. (Exo. 18:1-27)
• ARRIVAL AT SINAI. (Exo. 19:1-25)
• THE TEN COMMANDMENTS. (Exo. 20:1-26)
• LAWS FOR MENSERVANTS. (Exo 21:1-6)
• LAWS FOR MAIDSERVANTS. (Exo. 21:7-36)
• LAWS CONCERNING THEFT. (Exo. 22:1-31)
• LAWS CONCERNING SLANDER, &c. (Exo. 23:1-33)
• DELIVERY OF THE LAW AND COVENANT. (Exo. 24:1-18)
• CONCERNING AN OFFERING. (Exo. 25:1-40)
• TEN CURTAINS. (Exo. 26:1-37)
• ALTAR FOR BURNT OFFERING. (Exo. 27:1-21)
• APPOINTMENT TO THE PRIESTHOOD. (Exo. 28:1-43)
• CONSECRATING THE PRIESTS AND THE ALTAR. (Exo. 29:1-35)
• CONSECRATION OF THE ALTAR. (Exo 29:36-37)
• INSTITUTION OF DAILY SERVICE. (Exo 29:38-46)
• THE ALTAR OF INCENSE. (Exo. 30:1-38)
• BEZALEEL AND AHOLIAB. (Exo. 31:1-18)
• THE GOLDEN CALF. (Exo. 32:1-35)
• THE LORD REFUSES TO GO WITH THE PEOPLE. (Exo. 33:1-23)
• THE TABLES ARE RENEWED. (Exo. 34:1-35)
• CONTRIBUTIONS TO THE TABERNACLE. (Exo. 35:1-35)
• OFFERINGS DELIVERED TO THE WORKMEN. (Exo. 36:1-38)
• FURNITURE OF THE TABERNACLE. (Exo. 37:1-29)
• FURNITURE OF THE TABERNACLE. (Exo. 38:1-31)
• GARMENTS OF THE PRIESTS. (Exo. 39:1-43)
• THE TABERNACLE REARED AND ANOINTED. (Exo. 40:1-38)

TSK: Exodus (Book Introduction)

The title of this Book is derived from the Septuagint; in which it is called ΕΞΟΔΟΣ , " Exodus;" or, as it is in the Codex Alexandrinus, ΕΞΟΔΟΣ Αιγυπτου , " the Exodus or departure from Egypt;" but it is called in Hebrew Bibles ואלה שׁמות , Weelleh Shemoth , " these are the names," or merely, שׁמות , Shemoth , " names," from the words with which it commences.

Moses was undoubtedly the author of this Book, which forms a continuation of the preceding, and was evidently written after the promulgation of the law. it embraces the history of about 145 years. Moses, having in the Book of Genesis described the creation of the world, the origin of nations, and the peopling of the earth, details in the Book of Exodus the commencement and nature of the Jewish Church and Polity, which has very properly been termed a Theocracy (Θεοκρατια , from Θεος [Strong’s 2316], God, and κρατεω [Strong’s 2902], to rule), in which Jehovah appears not merely as their Creator and God, but as their King. Hence this and the following books of Moses are not purely historical; but contain not only laws for the regulation of their moral conduct and the rites and ceremonies of their religious worship, but judicial and political laws relating to government and civil life. The stupendous facts connected with these events, may be clearly perceived by consulting the marginal references; and many of the circumstances are confirmed by the testimony of heathen writers. Numenius, a Pythagorean philosopher, mentioned by Eusebius, speaks of the opposition of the magicians, whom he calls Jannes and Jambres, to the miracles of Moses. Though the names of these magicians are not preserved in the Sacred Text, yet tradition had preserved them in the Jewish records, from which St. Paul (2Ti 3:8) undoubtedly quotes. Add to this that many of the notions of the heathen respecting the appearance of the Deity, and their religious institutions and laws, were borrowed from this book; and many of their fables were nothing more than distorted traditions of those events which are here plainly related by Moses.

TSK: Exodus 3 (Chapter Introduction)

Overview

Exo 3:1, Moses keeps Jethro’s flock; Exo 3:2, God appears to him in a burning bush; Exo 3:9, He sends him to deliver Israel; Exo 3:13, The name of God; Exo 3:15, His message to Israel, and Pharaoh, whose opposition is foretold; Exo 3:20, He is assured of Israel’s deliverance.

Poole: Exodus (Book Introduction)

SECOND BOOK OF MOSES CALLED EXODUS.

THE ARGUMENT.

AFTER the death of Joseph, who had sent for his father’ s house into Egypt, the children of Israel exceedingly multiplied, notwithstanding Pharaoh’ s cruel oppressing of them; from under which God, hearing their cry, brought them with a strong hand. Wherefore this book is called by the Greeks EXODUS, i.e. a going forth; containing an historical account of passages for about one hundred and forty years; with the wonderful raising up of Moses, who, together with Aaron, were to be instruments of their deliverance; and accordingly, after the inflicting ten dreadful plagues upon Pharaoh, brought them into the wilderness through the Red Sea, wherein Pharaoh (his heart being hardened under all these plagues) and all his host pursuing of them were drowned; God having first instituted the passover, as an abiding sacrament to bring to their remembrance in after-times this great deliverance.

In their conduct through the wilderness, God gave them the signal mark of his presence in the pillar of a cloud, and the pillar of fire; who, notwithstanding their great and reiterated murmurings, gave them food, both bread and flesh from heaven, and drink out of the rock; and when they were come to Mount Sinai, he there gave them the moral law, beside other both politic and ecclesiastical ordinances. Afterwards, the breaking of the tables being occasioned by the idolatry of the golden calf, God graciously renewed his covenant with them. There being also a tabernacle, and ark, and other things to be made by God’ s command, the bounty of the people, in order to the making and furnishing thereof, is here set down; which, being finished, the tabernacle is anointed, and filled with the glory of God.

Poole: Exodus 3 (Chapter Introduction)

CHAPTER 3

Moses keeping Jethro’ s flock, cometh to mount Horeb, Exo 3:1 . There God appears to him in a burning bush, Exo 3:2 . Moses beholds it, Exo 3:3 . God calls to him out of the burning bush, Exo 3:4 ; cautions him what to do, Exo 3:5,6 . God seeth their afflictions, Exo 3:7 ; promises them a happy deliverance, Exo 3:8 ; sends Moses to Pharaoh, Exo 3:10 . He desires to be excused because unworthy, Exo 3:11 . God encourages him, Exo 3:12 , and directs him what to say to the children of Israel, Exo 3:13,14 ; makes his name known to Moses, Exo 3:15 ; commands him to gather the elders of Israel, Exo 3:16 ; and what he was to say to them, Exo 3:17 ; likewise to Pharaoh, Exo 3:18 . Pharaoh’ s obstinacy, Exo 3:19 . God threatens the Egyptians, Exo 3:20 ; and tells Moses with what plenty the Israelites should depart, Exo 3:21,22 .

MHCC: Exodus (Book Introduction)

The Book of Exodus relates the forming of the children of Israel into a church and a nation. We have hitherto seen true religion shown in domestic life, now, we begin to trace its effects upon the concerns of kingdoms and nations. Exodus signifies " the departure;" the chief event therein recorded is the departure of Israel from Egypt and Egyptian bondage; it plainly points out the fulfilling of several promises and prophecies to Abraham respecting his seed, and shadows forth the state of the church, in the wilderness of this world, until her arrival at the heavenly Canaan, an eternal rest.

MHCC: Exodus 3 (Chapter Introduction)

(Exo 3:1-6) God appears to Moses in a burning bush.

(Exo 3:7-10) God sends Moses to deliver Israel.

(Exo 3:11-15) The name Jehovah.

(Exo 3:16-22) The deliverance of the Israelites promised.

Matthew Henry: Exodus (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Moses, Called Exodus

Moses (the servant of the Lord in writing for him as well as in acting for him - with the pen of God as well as with the rod of God in his hand) having, in the first book of his history, preserved and transmitted the records of the church, while it existed in private families, comes, in this second book, to give us an account of its growth into a great nation; and, as the former furnishes us with the best economics, so this with the best politics. The beginning of the former book shows us how God formed the world for himself; the beginning of this shows us how he formed Israel for himself, and both show forth his praise, Isa 43:21. There we have the creation of the world in history, here the redemption of the world in type. The Greek translators called this book Exodus (which signifies a departure or going out ) because it begins with the story of the going out of the children of Israel from Egypt. Some allude to the names of this and the foregoing book, and observe that immediately after Genesis, which signifies the beginning or original, follows Exodus, which signifies a departure; for a time to be born is immediately succeeded by a time to die. No sooner have we made our entrance into the world than we must think of making our exit, and going out of the world. When we begin to live we begin to die. The forming of Israel into a people was a new creation. As the earth was, in the beginning, first fetched from under water, and then beautified and replenished, so Israel was first by an almighty power made to emerge out of Egyptian slavery, and then enriched with God's law and tabernacle. This book gives us, I. The accomplishment of the promises made before to Abraham (ch. 1-19), and then, II. The establishment of the ordinances which were afterwards observed by Israel (ch. 20-40). Moses, in this book, begins, like Caesar, to write his own Commentaries; nay, a greater, a far greater, than Caesar is here. But henceforward the penman is himself the hero, and gives us the history of those things of which he was himself an eye and ear-witness, et quorum pars magna fuit - and in which he bore a conspicuous part. There are more types of Christ in this book than perhaps in any other book of the Old Testament; for Moses wrote of him, Joh 5:46. The way of man's reconciliation to God, and coming into covenant and communion with him by a Mediator, is here variously represented; and it is of great use to us for the illustration of the New Testament, now that we have that to assist us in the explication of the Old.

Matthew Henry: Exodus 3 (Chapter Introduction)

As prophecy had ceased for many ages before the coming of Christ, that the revival and perfection of it in that great prophet might be the more remarkable, so vision had ceased (for aught that appears) among the patriarchs for some ages before the coming of Moses, that God's appearances to him for Israel's salvation might be the more welcome; and in this chapter we have God's first appearance to him in the bush and the conference between God and Moses in that vision. Here is, I. The discovery God was pleased to make of his glory to Moses at the bush, to which Moses was forbidden to approach too near (Exo 3:1-5). II. A general declaration of God's grace and good-will to his people, who were beloved for their fathers' sakes (Exo 3:6). III. A particular notification of God's purpose concerning the deliverance of Israel out of Egypt. 1. He assures Moses it should now be done (Exo 3:7-9). 2. He gives him a commission to act in it as his ambassador both to Pharaoh (Exo 3:10) and to Israel (Exo 3:16). 3. He answers the objection Moses made of his own unworthiness (Exo 3:11, Exo 3:12). 4. He gives him full instructions what to say both to Pharaoh and to Israel (Exo 3:13-18). 5. He tells him beforehand what the issue would be (Exo 3:19, etc.).

Constable: Exodus (Book Introduction)

Introduction

Title

The Hebrew title of this book (we'elleh shemot) originated from the ancient practice of naming a Bible book after its first word or words. "Now these are the names of" is the translation of the first two Hebrew words.

"The Hebrew title of the Book of Exodus, therefore, was to remind us that Exodus is the sequel to Genesis and that one of its purposes is to continue the history of God's people as well as elaborate further on the great themes so nobly introduced in Genesis."¹

Exodus cannot stand alone. It would not make much sense without Genesis. The very first word of the book, translated "now," is a conjunction that means "and."

The English title "Exodus" is a transliteration of the Greek word exodos from the Septuagint translation meaning "exit," "way out," or "departure." The Septuagint translators gave the book this title because of the major event in it, namely, the Israelites' departure from Egypt.

"The exodus is the most significant historical and theological event of the Old Testament . . ."²

Date and Writer

Moses, who lived from about 1525 to 1405 B.C., wrote Exodus. He could have written it under the inspiration of the Holy Spirit any time after the events recorded (after about 1444 B.C.). He may have written it during the year the Israelites camped at the base of Mt. Sinai. He may have done so during the 38-year period of wandering in the wilderness following the Israelites' failure to enter the land from Kadesh Barnea (cf. Num. 13-14; ca. 1443-1405 B.C.). On the other hand he may have written it on the plains of Moab just before his death (cf. 16:35).³

Scope

Exodus embraces about 431 years of history, from the arrival of Jacob and his family in Egypt (ca. 1876 B.C.) to the erection of the tabernacle in the wilderness of Sinai (ca. 1445 B.C.). However 1:1-7 is a review of Jacob's family. If we eliminate this section, the narrative resumes the story of the Israelites where Genesis ends, after the death of Joseph. About 364 years elapsed between the death of Joseph and the building of the tabernacle. The bulk of the book (chs. 3-40) deals with only two of these years, the year before and the year after the Exodus from Egypt. The Exodus event is clearly the focus of this book.

The Israelites lived in Egypt 430 years (12:40). Genesis 15:13 has the round number 400 years as the time of Israel's oppression in Egypt.⁴

Purpose

"The purpose of the Book of Exodus is to celebrate God's gracious deliverance of His chosen people Israel from Egyptian slavery to the freedom of covenant relationship and fellowship with Him."⁵

Importance

"No other biblical book surfaces elsewhere in the OT as frequently as the Book of Exodus does; in the NT only the Books of Psalms and Isaiah are cited more, and that for the fairly obvious reasons of liturgy and messianism."⁶

Message⁷

The great contribution of this book is the revelation that Yahweh is the sovereign God who provides deliverance for man from the slavery in which he finds himself.

The major teaching of Exodus is primarily threefold.

1. The sovereignty of God.

2. The salvation of man.

3. The methods by which the sovereign God affects man's salvation.

First, Exodus teaches the sovereignty of God.

In Genesis we learned that the only way we can realize the purpose for which God created us is through faith in a trustworthy God that expresses itself in obedience.

In Exodus we learn that the God with whom we can have a relationship is not only trustworthy but sovereign. This realization should produce within us the double effect of worship and obedience.

Sovereignty is the attribute of God that expresses the fact that Yahweh is the ultimate ruler of the universe. There is no one higher in authority than He. As sovereign, He has all power. Sovereignty does not refer to how God rules, the method by which He governs. In particular, it does not imply that God controls every detail of life immediately (directly). God exercises His sovereignty by allowing human beings certain freedoms. He does not control us like puppets on strings but as a father controls his children. We have limited freedom.

We can see God's sovereignty clearly in His superiority over all the so-called gods of Egypt. He displayed His great power in all of His activity that resulted in the liberation of the Israelites and His adoption of them as His people. Scripture teaches both the sovereignty of God and the responsibility of man. No one has been able to explain this mystery adequately (cf. Job).

Second, Exodus teaches the salvation of man.

In Genesis we saw the need for salvation (i.e., the Fall and the repeated failures of man).

In Exodus, God revealed the method of salvation and explained the consequences of salvation initially.

Exodus teaches that God provides salvation for man. Man does not provide it for himself. It also reveals that man appropriates what God has provided by faith.

Two activities become prominent as major expressions of faith in Exodus: worship and obedience. Worship and obedience are the Godward and the manward expressions of faith respectively.

Worship consists of putting God at the center of life (cf. Rom. 12:1-2). Worship was to characterize the Israelites nationally and personally. God illustrated the importance of placing Him at the center of life by locating the ark of the covenant in the center of the tabernacle. He further did so by placing the tabernacle in the center of the Israelite camp.

Obedience consists of arranging all the parts of life in proper relation to God who is at the center. If something in life does not orient toward God properly, there is disobedience. In this way Exodus deepens the revelation concerning obedience that God has given us in Genesis.

Third, Exodus teaches the methods by which the sovereign God affects man's salvation.

God's method of dealing with the human race generally (outside Israel) was by creating a pattern, namely, the nation of Israel. God created the nation of Israel so that He could demonstrate through Israel for all other nations and peoples to see how glorious it can be to live under God's government. God's election of Israel was not the selection of a pet that God would favor at the expense of all others. It was the construction of a pattern. Israel was to be a demonstration to all the world of how wonderful life can be under the rule of Yahweh (cf. 19:5-6).

God's method of dealing with Israel was by revealing a person, namely, Himself. In many revelations to the Israelites, God sought to deepen their understanding of and appreciation for Himself and His will. The special privilege of receiving the revelation was a blessing to them and should have resulted in their being a blessing to the whole world. Israel was to do this by demonstrating how good it is to live under God's kingship. Some of the most important revelations occur in the following passages: 3:4-16; 6:2-8; 19:3-6; 20:1-7; 24:1, 9-11; 34:5-8; and 40:34-35. They are not all different, but God intended them to have the cumulative effect of deepening the Israelites' concept of God. They came to the people like waves beating on the shore. All the details of the Mosaic Code, which begins in Exodus and continues through Numbers, reinforce the main point of this revelation, which is the character of God.

God's method of dealing with individuals was by providing opportunities, choices.

We can see this most easily in God's dealing with the two major characters in Exodus, Moses and Pharaoh. God's method of dealing with both men was the same, but their responses were different and consequently so were their fates.

Pharaoh was a strong, wise leader who acted wholly by sight rather than by faith in Yahweh. He is typical of people of the world. God's method of dealing with him was to give him opportunities to make the right choices and so experience the blessing of God. Pharaoh chose not to trust God, and his disobedience resulted in personal tragedy for himself and national tragedy for Egypt.

Moses on the other hand was also a strong, wise leader, but he acted by faith rather than by sight (Heb. 11:27). God's method of dealing with him in Exodus was the same. He gave him opportunities to make the right choices and so experience God's blessing. Moses chose to trust and obey God, and his life is a story of personal triumph and national triumph for Israel.

In both cases God patiently worked with these representative individuals and gently encouraged them to do His will. Moses developed into a noble character because he chose to submit to God's government even though he was faulty, failing, and fearful. Pharaoh was a more admirable person in many respects, but he sank into destruction because he chose to refuse to submit to God's government (authoritative rule).

Exodus teaches that individuals are personally responsible under God, and their choices determine their destinies. There is ample New Testament evidence for this in John 1:12; 3:16, 36; 5:24; 6:47; 20:31; et al. Divine sovereignty does not negate human responsibility.

If we look at the record of God's activity in Exodus, we see progress. The unbelief of His enemies does not frustrate Him. His ultimate purposes for Israel came to fruition.

However if we look at the record of man's activity in this book, we see failure. Even Moses, Aaron, and the Israelites who trusted God constantly failed. We observed this in the lives of the characters in Genesis as well.

While man constantly falls short of what God requires, human failure does not frustrate God's ultimate purposes. This proves that God is indeed sovereign.

Constable: Exodus (Outline)

Outline

I. The liberation of Israel 1:1-15:21

A. God's preparation of Israel and Moses chs. 1-4

1. The growth of Jacob's family 1:1-7

2. The Israelites' bondage in Egypt 1:8-22

3. Moses' birth and education 2:1-10

4. Moses' flight from Egypt to Midian 2:11-15

5. Moses' life in Midian 2:16-25

6. Moses' call 3:1-4:18

7. Moses' return to Egypt 4:19-31

B. God's demonstrations of His sovereignty chs. 5-11

1. Pharaoh's response to Moses and Aaron's initial request 5:1-6:1

2. Moses and Aaron's equipment as God's messengers 6:2-7:7

3. The attestation of Moses and Aaron's divine mission 7:8-13

4. The first three plagues 7:14-8:19

5. The fourth, fifth, and sixth plagues 8:20-9:12

6. The seventh, eight, and ninth plagues 9:13-10:29

7. The proclamation of the tenth plague ch. 11

C. God's redemption of His people 12:1-13:16

1. The consecration of Israel as the covenant nation 12:1-28

2. The death of the first-born and the release of Israel 12:29-36

3. The exodus of Israel out of Egypt 12:37-42

4. Regulations concerning the Passover 12:43-51

5. The sanctification of the first-born 13:1-16

D. God's completion of Israel's liberation 13:17-15:21

1. The journey from Succoth to Etham 13:17-22

2. Israel's passage through the Red Sea ch. 14

3. Israel's song of deliverance 15:1-21

II. The adoption of Israel 15:22-40:38

A. God's preparatory instruction of Israel 15:22-18:27

1. Events in the wilderness of Shur 15:22-27

2. Quails and manna in the wilderness of Sin ch. 16

3. The lack of water at Rephidim 17:1-7

4. The hostility of the Amalekites 17:18-36

5. The friendliness of Jethro the Midianite ch. 18

B. The establishment of the Mosaic Covenant 19:1-24:11

1. Preparation for the Covenant ch. 19

2. The Ten Commandments 20:1-17

3. The response of the Israelites 20:18-21

4. The stipulations of the Book of the Covenant 20:22-23:33

5. The ratification of the Covenant 24:1-11

C. Directions regarding God's dwelling among His people 24:12-31:18

1. The revelation of these directions 24:12-18

2. Contributions for the construction of the sanctuary 25:1-9

3. The tabernacle furnishings 25:10-41

4. The tabernacle structure ch. 26

5. The tabernacle courtyard 27:1-19

6. The investiture of the priests 27:20-28:43

7. The consecration of the priests 29:1-37

8. The service of the priests 29:38-30:38

9. The builders of the tabernacle 31:1-11

10. The sign of the Sabbath 31:12-18

D. The breaking and renewing of the covenant chs. 32-34

1. The failure of Israel ch. 32

2. The re-establishment of fellowship ch. 33

3. The renewal of the covenant ch. 34

E. The construction and dedication of the objects used in Israel's worship chs. 35-40

1. Preparations for construction 35:1-36:7

2. Execution of the work 36:8-39:43

3. The erection and consecration of the tabernacle ch. 40

In an interesting and original chart of Exodus, Ted Grove suggested the following structural outline of Exodus.⁸

I. Israel's liberation chs. 1-18

A. Israel's affliction (Israel is Egypt's possession) 1:1-2:14

B. Deliverance 2:15-18:27

Ted saw the following chiastic structure in this section.

A Midian: Moses' commission 2:15-4:28

B Enemy: Egypt defeated 4:29-15:21

C Water: bitter to sweet and 12 springs 15:22-27

D Food: manna and quail ch. 16

C' Water: out of rock 17:1-7

B' Enemy: Amalek defeated 17:8-16

A' Midian: Moses accepts wisdom ch. 18

II. Israel's adoption chs. 19-40

A. Covenant delivered 19:1-24:11

B. Sanctuary planned 24:12-31:18

C. Covenant broken ch. 32

D. Covenant renewed chs. 33-34

E. Sanctuary's construction 35:1-40:33

F. Covenant sealed (Israel is God's possession) 40:34-38

Ted also saw a chiasm in this part of the book.

A Covenant delivered 19:1-24:11

B Tabernacle planned 24:12-27:21

C Priestly instructions chs. 28-30

D Craftsmen's direction 31:1-11

E Sabbath instructions 31:12-18

F Covenant broken ch. 32

F' Covenant renewed chs. 33-34

E' Sabbath reminded 35:1-3

D' Craftsmen and construction 35:4-38:31

C' Priests prepared ch. 39

B' Tabernacle completed 40:1-33

A' Covenant sealed 40:34-38

The center of the first chiasm is the manna. The center of the second chiasm is the tablets of the Law. These were the two items God instructed Moses to preserve in the ark of the covenant.

Ted saw the key verse of the book as 34:9.

Constable: Exodus

Exodus

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Copyright 2003 by Thomas L. Constable

Haydock: Exodus (Book Introduction)

THE BOOK OF EXODUS.

INTRODUCTION.

The second Book of Moses is called Exodus from the Greek word Exodos, which signifies going out; because it contains the history of the going out of the children of Israel out of Egypt. The Hebrews, from the words with which it begins, call it Veelle Shemoth : These are the names. (Challoner) --- It contains the space of 143 years, till the beginning of the second year after the liberation of the Israelites. (Tirinus) --- Their slavery is described in the first chapters; and is supposed to have continued ninety years. (Du Hamel) --- The laws prescribed by God to his people, the sacrifices, tabernacle, &c., were all intended to prefigure the Christian dispensation. (St. Augustine, City of God vii. 31.) --- Moses himself was a type of Jesus Christ, who was rejected by the synagogue, and received by the Gentiles, as the Jewish Legislator was abandoned by his mother, and educated by the Egyptian princess. She delivers him back to his mother; and thus the Jews will, at last, acknowledge our Saviour. (Du Hamel) --- God deigns to address his people in the character of a powerful Eastern monarch, and requires the like attention. He appoints his ministers, like guards, to attend before his tabernacle, &c. The laws which he enacts, are such as suited the Jewish people: they were not to rise all at once to perfection; but these laws guide them, as it were, on the road. They are infinitely more perfect than those of the surrounding nations. (Calmet)

Gill: Exodus (Book Introduction)

INTRODUCTION TO EXODUS

This book is called by the Jews Veelleh Shemoth, from the first words with which it begins, and sometimes Sepher Shemoth, and sometimes only Shemoth. It is by the Septuagint called Exodus, from whom we have the name of Exodus, which signifies "a going out"; see Luk 9:31, because it treats of the going of the children of Israel out of Egypt; and hence in the Alexandrian copy it is called the Exodus of Egypt; and so the Syriac version entitles it the second book of the law, called "the going out"; and to the same purpose the Arabic version. The Jews sometimes give it the name of Nezikin, as Buxtorf ^a observes out of the Masora on Gen 24:8 because in it some account is given of losses, and the restitution of them. That this book is of divine inspiration, and to be reckoned in the canon of the sacred writings, is sufficiently evident to all that believe the New Testament; since there are so many quotations out of it there by Christ, and his apostles; particularly see Mar 12:26 and that it was wrote by Moses is not to be doubted, but when is not certain; it must be after the setting up of the tabernacle in the wilderness; the greatest part of what is contained in it, he was an eye and ear witness of; it plainly points out the accomplishment of the promises and prophecies delivered to Abraham, that his posterity would be very numerous, that they would be afflicted in a land not theirs, and in the fourth generation come out of it with great substance. It treats of the afflictions of the Israelites in Egypt, after the death of Joseph, until their deliverance by Moses; of his birth, calling, and mission to Pharaoh, to demand of him to let the children of Israel go; of the ten plagues upon him and his people, for refusing to dismiss them; of the departure of Israel from Egypt, and the institution of the passover on that account; of their passage through the Red sea into the wilderness, and of the various exercises and afflictions, supplies and supports they met with there; of the giving of a body of laws unto them, moral, ceremonial, and judicial; and of the building of the tabernacle, and all things appertaining to it; and throughout the whole, as there is a figure and representation of the passage of the people of God out of spiritual Egypt, through the wilderness of this world, to the heavenly Canaan, and of various things they must meet with in their passage, so there are many types of Christ, his person, office, and grace, and of his church, his word, and ordinances, which are very edifying and instructing. The book contains a history of about one hundred and forty years, from the death of Joseph, to the erection of the tabernacle.

Gill: Exodus 3 (Chapter Introduction)

INTRODUCTION TO EXODUS 3

In this chapter we are informed how that the Lord appeared to Moses in a bush on fire, but not consumed, Exo 3:1, declared unto him that he had seen and observed the afflictions of the children of Israel, and was determined to deliver them, Exo 3:7, that he gave him a call to be the deliverer of them, answered his objections to it, and instructed him what he should say, both to the elders of Israel and to Pharaoh, Exo 3:10, and assured him, that though at first Pharaoh would refuse to let them go, yet after many miracles wrought, he would be willing to dismiss them, when they should depart with great substance, Exo 3:19.