Chapter Three
God Calls Moses From a Burning Bush
3:1 Now Moses was keeping the flock of his father-in-law, Jethro, the priest of Midian, and he led his flock to the west side of the wilderness and came to Horeb, the mountain of God.
From child of a slave to a prince of Egypt, Moses is now a shepherd, keeping his father-in-law’s flock. On this day he led the flock (Hebrew word is not explicit, could be cattle, sheep, or goats, most often in this context it would be a reference to sheep) to the west side of the wilderness (or pasture) in the vicinity of Mount Horeb.
Here it is referenced by Moses (the author) as “the mountain of God,” which could be considered a “heads up” to a coming event, an event that will not occur for several more years. Undoubtedly this is Moses’ way to honor that location, due to his future encounter with God there. Mount Horeb may be best described as a range of mountains, of which one peak is also known as Mount Sinai (see Exodus 24:12-13). It is also the location where God visited Elijah after his long run fleeing from Jezebel (see 1 Kings 19:4-11).
Most people don’t realize that the Mount Sinai, the one located on what is now called the Sinai Peninsula, was identified and named solely by the Roman emperor Constantine the Great (280-337 A.D.) or one of his relatives. Since there is no Biblical, archaeological, or historical evidence to support that claim, many have questioned whether the traditional site for Mt. Sinai is the correct location. After all, millions of Israelites camped around Mt. Sinai for over a year, there should be some archaeological traces of that encampment. So where is the real Mt. Sinai? First clue would be the location of Midian, it is believed to be in the northwest Arabian Peninsula on the east shore of the Gulf of Aqaba on the Red Sea. The second clue comes from the New Testament, where Paul states that Mount Sinai is in Arabia (see Galatians 4:25). Due to relatively recent discoveries, the actual location is more than likely, a peak known as Jabal al-Lawz, located in northwest Saudi Arabia near the Jordan border. This peak has an elevation of 8,465 feet and there have been some artifacts found nearby that would be consistent with Mt. Sinai’s known history. Since the area has restricted access, further investigation has been extremely limited.
3:2 And the angel of the LORD appeared to him in a flame of fire out of the midst of a bush. He looked, and behold, the bush was burning, yet it was not consumed.
This “angel of the LORD,” is another Christophany, or Old Testament appearance of Jesus,[1] in this case as a flame of fire. This fire was not just a bush burning in the desert, this bush was not being consumed by the flames. It is interesting to note that the Hebrew word for ‘bush’ (‘seně(h)’),[2] found five times in this and the next two verses, is found only one other location in Deuteronomy 33:16, in the phrase “him who dwells in the bush.” It is believed that by combining the Hebrew word ‘šāḵan’[3] (dwells) and ‘seně(h)’ together in the Deuteronomy passage, forms the basis of ‘Shekinah,’ or the more-often-used expression, the “Shekinah Glory,” a non-Biblical word and phrase that refers to God’s visible presence, found in Talmudic literature[4] (the word should not be confused by the common Biblical name Shechani’ah).[5]
3:3 And Moses said, “I will turn aside to see this great sight, why the bush is not burned.” 4 When the LORD saw that he turned aside to see, God called to him out of the bush, “Moses, Moses!” And he said, “Here I am.”
Seeing this bush that was burning, but not being consumed, must have been a compelling sight in the desert. Moses decides to go out of his way to check it out. Exactly who he is talking to is not mentioned when he said he was going to investigate this great sight, perhaps another shepherd. But when he arrives, presumably alone, God is speaking to him. Here God called out Moses’ name twice, some believe that is God’s way of calling a person for a special ministry or task. As He called out to Abraham twice to stop him from killing Isaac (see Genesis 22:11) and He called out to Jacob twice in a vision to inform him that it was safe to go to Egypt (see Genesis 46:2). Moses, possibly startled, immediately responds, “Here I am.”
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3:5 Then he said, “Do not come near; take your sandals off your feet, for the place on which you are standing is holy ground.”
God warns Moses to not come any closer as the ground he was standing on was holy (see commentary under Genesis 2:1-3). In this first appearance of the phrase “holy ground,” we learn that any location where God has revealed Himself should be considered holy. Later, the phrase was used to remind Joshua who was in charge before the battle at Jericho (see Joshua 5:15, some believe that Joshua may have been Moses’ unidentified companion).
Removing of the sandals was a way to acknowledge being in the presence of God, a prelude to worship. This was certainly no angel, as angels are not allowed to be worshiped (see Revelation 19:10; 22:8-9). This “angel of the LORD,” was Jesus, who alluded to this event when He told the Pharisees, “Before Abraham was, I am” (see John 8:58), referring to His name that He will give to Moses in verse 14.
3:6 And 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 at God.
God now clearly Identifies Himself to Moses as the God of his father, Abraham, Isaac, and Jacob. Upon hearing this, Moses covers his face, as he was afraid to look at God. This is a natural response from anyone who understands the holiness of God and the massive gap between Him and mankind as the result of sin.
3:7 Then the LORD said, “I have surely seen the affliction of my people who are in Egypt and have heard their cry because of their taskmasters. I know their sufferings, 8 and I have come down to deliver them out of the hand of the Egyptians and to bring them up out of that land to a good and broad land, a land flowing with milk and honey, to the place of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites. 9 And now, behold, the cry of the people of Israel has come to me, and I have also seen the oppression with which the Egyptians oppress them. 10 Come, I will send you to Pharaoh that you may bring my people, the children of Israel, out of Egypt.” 11 But Moses said to God, “Who am I that I should go to Pharaoh and bring the children of Israel out of Egypt?” 12 He said, “But I will be with you, and this shall be the sign for you, that I have sent you: when you have brought the people out of Egypt, you shall serve God on this mountain.”
God tells Moses that He has seen the affliction and heard the cry of His people, He adds that He knows their sufferings. This is the first time the Israelites are called, “my people.” God’s response is two-fold, first He has come down to deliver them from the Egyptians, and second, He will bring them to the Promised Land.
The first time we read about God coming down, was in Genesis chapter eleven, to view what was going on regarding the Tower of Babel. At that time God confused the people with various languages to stop their disobedience. The phrase does not mean that God left heaven to visit earth (see commentary under Genesis 11:5-6), it means that He is taking a personal role in stopping the suffering His people are experiencing. Since another forty years have passed since Moses left Egypt (see Acts 7:30), the level of oppression on the Hebrews was undoubtedly much greater.
Not only will God deliver them out of the hand of the Egyptians, but He will also bring them into a good and broad (spacious) land, the Promised Land. This is the first reference to what will become a ‘tagline’ for this land promised to Abraham, Isaac, Jacob, and now to all the Israelites, “a land flowing with milk and honey.” A land that is currently occupied by the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites.
God once again states that the cry of the people of Israel has come to Him and that He has also seen their oppression. The wording implies that they may have finally remembered the promises of God and now were seeking His help. God then directs His message to Moses and says, “Come, I will send you to Pharaoh,” so that you can get my people out of Egypt. One can only imagine what Moses’ reaction was to those words, the very idea of sending a shepherd to stand before the most powerful man in the world would be frightening, to say the least. But this was Moses, God had prepared him for this task, all He had to do now was to convince Moses of that! Perhaps the greatest incentive to do anything is to know that God will be with you, and that is exactly what God promises Moses. God offers Moses a sign to assure him that He will be with him, but it may not have been one that offered him any comfort, since serving God at Mount Sinai will only come after encountering Pharaoh.
Considerations
The use of sandals appears to be significant in Scripture, that is of course, beyond being footwear. While in the wilderness none of the Israelite’s sandals or clothing wore out (demonstrating God’s provision, see Deuteronomy 29:5); the removal of a sandal was used as a form of accepting personal dishonor (see Deuteronomy 25:5-10; Ruth 4:7-8); to throw one’s sandal meant to take possession of something (see Psalms 60:8-10; 108:9-10); the removal can be a sign of mourning (see Isaiah 20:2; Ezekiel 24:17, 23), and John the Baptist was unworthy to untie Jesus’ sandals (story found in all four gospel accounts, see Mathew 3:11; Mark 1:7-8; Luke 3:16; John 1:27). The Hebrew word for ‘sandal’ is ‘nǎ’·’ǎl’,[6] which can also be translated ‘shoe’, however the term usually indicates footwear that is secured by leather straps (see 1 Kings 2:5; Isaiah 5:27). Some suggest that the word is a form of wordplay with the Hebrew word ‘nǎ·ḥǎlā(h)’,[7] meaning ‘inheritance’. In this scenario, the removal of the sandals was a sign of recognizing the holiness of God and showing reverence. It should not be viewed as some form of cleansing ritual or act of purification.
I Am Who I Am
3:13 Then Moses said to God, “If I come to the people of Israel and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ what shall I say to them?” 14 God said to Moses, “I AM WHO I AM.” And he said, “Say this to the people of Israel: ‘I AM has sent me to you.’ ”
God already told Moses that He was the God of his father, Abraham, Isaac, and Jacob, so what is Moses asking for? Some believe that he really didn’t know what else to say, however, the question is valid. First, he knows that the Israelites will ask, but he also knows that if a group of people are going to rally, they would need some sort of assurance of success. God responds with a phrase that in its simplicity, power, and beauty, declares God’s self-existent and eternal nature. “I AM WHO I AM,” or in the Hebrew language, “Ě·heyě(h)[8] Ǎšěr’[9] Ě·heyě(h),” believed to be the foundation of the name of God ‘YHWH’ (known by scholars as the Tetragrammaton).[10]
3:15 God also said to Moses, “Say this to the people of Israel: ‘The LORD, the 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 thus I am to be remembered throughout all generations. 16 Go and gather the elders of Israel together and say to them, ‘The LORD, the God of your fathers, the God of Abraham, of Isaac, and of Jacob, has appeared to me, saying, “I have observed you and what has been done to you in Egypt, 17 and I promise that I will bring you up out of the affliction of Egypt to the land of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites, a land flowing with milk and honey.” ’
God then tells Moses to say to the people of Israel that YHWH, the God of their fathers, Abraham, Isaac, and Jacob has sent him, granting Moses His authority. That is God’s eternal name and should be remembered throughout all generations. God adds that Moses should tell the elders of Israel that YHWH appeared to him to relay a personal message, that He sees what is going on in Egypt and He promises to bring them to the Promised Land. He once again states that the land they are heading to currently has many occupants and that the land is flowing with milk and honey. He is their God, not some foreign God, they should know their history, if YHWH promises something, He is faithful and will keep those promises.
3:18 And they will listen to your voice, and you and the elders of Israel shall go to the king of Egypt and say to him, ‘The LORD, the God of the Hebrews, has met with us; and now, please let us go a three days’ journey into the wilderness, that we may sacrifice to the LORD our God.’ 19 But I know that the king of Egypt will not let you go unless compelled by a mighty hand. 20 So I will stretch out my hand and strike Egypt with all the wonders that I will do in it; after that he will let you go. 21 And I will give this people favor in the sight of the Egyptians; and when you go, you shall not go empty, 22 but each woman shall ask of her neighbor, and any woman who lives in her house, for silver and gold jewelry, and for clothing. You shall put them on your sons and on your daughters. So you shall plunder the Egyptians.”
God tells Moses that the elders of Israel will listen to him, and he and the elders will go to speak the king of Egypt. They are to ask for a quick round trip out of Egypt to offer sacrifices to their God. Something that has no long-term effect on Egypt’s economy. We might call this request a test, but since God knew exactly what the response would be, it may have been for those that hear this story (like us) to recognize the arrogant and self-absorbed nature of Pharaoh.
God knows that the king of Egypt will not let the Israelites go without something to persuade and compel him. So, he tells Moses that He will stretch out His hand and strike Egypt with wonders (Hebrew word ‘nip·le’ōṯ’,[11] referring to something extraordinary). Often referred to as ‘plagues’, these wonders will not only demonstrate God’s power to the Egyptians, but also to the surrounding nations (see Joshua 2:10). God adds that He will have the Egyptian people, even though they will suffer as a result of the wonders, see the Israelites favorably. The paraphrased Bible known as, “The Message,” renders these verses: “I know that the king of Egypt won’t let you go unless forced to, so I’ll intervene and hit Egypt where it hurts—oh, my miracles will send them reeling!—after which they’ll be glad to send you off. I’ll see to it that this people get a hearty send-off by the Egyptians—when you leave, you won’t leave empty-handed! Each woman will ask her neighbor and any guests in her house for objects of silver and gold, for jewelry and extra clothes; you’ll put them on your sons and daughters. Oh, you’ll clean the Egyptians out!”[12]
God promises that by merely asking, the Israelites will be given precious and valuable gifts when they leave Egypt. In doing so they will have effectively plundered the Egyptians.
Considerations
Names offer a form of identification of something or someone. In the absence of that object or person their name can be used to communicate something that pertains to them. While a name cannot replace the object or person, a name can carry weight. For example: If a king wished to see someone, his name would be used by the messenger expressing the king’s desire, giving the messenger the authority of the king for that request. In this scenario, Moses was asking for a name that would give him authority to represent the Israelites in front of Pharaoh.
Perhaps the best example is when a police officer shouts to someone being pursued, “stop in the name of the law!” They are stating that they have the authority to demand the person to stop. One thing to note is that the police officer already had the authority, he did not need to say it. A name represents not only the person but also the authority of that person. That applies to Christians, as each one has the authority of Jesus, everything Christians do or ask for, is done in the name of Jesus (see Colossians 3:17). Does that mean Christians need to speak those words, “in the name of Jesus,” no, but it can serve as a reminder of who Christians follow.
In most English language Bibles, the Tetragrammaton has been replaced with the word ‘LORD’ in all capital letters. Instead of translating or transliterating the name, this all-capital letter word ‘LORD’ represents the name of God and not the Hebrew word for ‘lord’ (‘adonai’). When the word ‘adonai’ is found in the text, the word is correctly translated as ‘Lord’, (or ‘lord’) using lower-case letters. Some versions translate the Tetragrammaton as Jehovah, Yahweh, or similar.
Due to revering the name of God through history, the vowel sounds were never written and the proper pronunciation of the word has long since been lost. Even though we currently do not know how to pronounce YHWH, we know that Jesus gave us seven “I Am” discourses recorded in John’s Gospel pointing to the fact that He is YHWH. So, no matter how you might pronounce YHWH, perhaps the best way to say it, is “Jesus!”
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[1] See commentary under Genesis 3:8-10 and Genesis 16:7 regarding Christophanies.
[2] Strong’s Hebrew 5572.
[3] Strong’s Hebrew 7931.
[4] See Considerations after Genesis chapter 15.
[5] Strong’s Hebrew 7935.
[6] Strong’s Hebrew 5275.
[7] Strong’s Hebrew 5159.
[8] Strong’s Hebrew 1961.
[9] Strong’s Hebrew 834.
[10] See commentary under Genesis 2:4 and the Considerations below.
[11] Strong’s Hebrew 6381.
[12] Peterson, E. H. (2005). The Message: the Bible in contemporary language (Ex 3:19–22). Colorado Springs, CO: NavPress.