Exodus 3:1–22

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, Th1 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, Ch2 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.

Exodus 3:1-5 1. Now Moses kept the flock of Jethro his father-in-law, the priest of Midian: and he led the flock to the back-side of the desert, and came to the mountain of God, even, to Horeb. 1. Pascebat autem Moses oves Jethro soceri sui sacerdotis Midian, duxitque oves post desertum, et venit ad mentem Dei, nempe Horeb. 2. And the Angel of the Lord appeared unto him in a flame of fire out of the midst of a bush; and he looked, and, behold, the bush burned with fire, and the bush was not consumed. 2. Et visus est ei Angelus Jehovae in flamma ignis e medio rubi: et vidit, et ecce rubus ardebat in igne, et rubus ipse non consumebatur. 3. And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt. 3. Dixit itaque Moses, Divertam nunc ut videam visionem hanc magnam, quare non comburatur rubus. 4. And when the Lord saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I. 4. Et vidit Jehova quod diverteret ad videndum: vocavitque eum Deus e medio rubi, dicens, Moses, Moses. Et respondit, Ecce ego. 5. And he said, Draw not nigh hither: put off thy shoes from off thy feet; for the place whereon thou standest is holy ground. 5. Tunc dixit, Ne appropinques huc: solve calceamenta e pedibus tuis: quia locus, in quo stas, terra sancta est. 1. Now Moses kept the flock. We have already said that he was occupied as a shepherd for a long time (viz., about forty years) before this vision appeared to him. The patience, then, of the holy man is commended by his continuance in this work; not that Moses had any intention of boastfully celebrating his own virtues, but that the Holy Spirit dictated what would be useful to us, and, as it were, suggested it to his mouth, that what he did and suffered might be an example for ever. For he must have had much mental struggle at this tedious delay, when old age, which weakens the body, came on, since even in those days few retained their activity after their eightieth year; and although he might have lived frugally, yet temperance could not protect even the most robust body against so many hardships, because it is given to very few persons to be able thus to live in the open air, and to bear heat, and cold, and hunger, constant fatigue, the care of cattle, and other troubles. God, indeed, miraculously supported the holy man in the performance of his arduous duties; but still the internal conflict must have gone on, -- why does God so long delay and suspend what he so long ago determined? It was, then, no ordinary virtue which overcame these distracting assaults, which were constantly renewing his anxiety; whilst, in the mean time, he was living poorly, in huts and sheds, as well as often wandering over rough and desert places, though from childhood to mature manhood he had been accustomed to luxury; as he here relates, that, having led his flock across the Desert, he came to Horeb, which certainly could not have been effected without his experiencing the cold as he lay on the ground by night, and burning heat by day. The title of "the mountain of God" refers [35] by anticipation to a future period, when the place was consecrated by the promulgation of the Law there. It is well known that Horeb is the same mountain which is also called Sinai, except that a different name is given to its opposite sides, and, properly speaking, its eastern side is called Sinai, its western, Horeb. [36] Since, then, God appeared there and gave so many manifest signs of his heavenly glory, when he renewed his covenant with his people, and furnished them with a rule of perfect holiness, the place became invested with peculiar dignity. 2. And the Angel of the Lord appeared unto him. It was necessary that he should assume a visible form, that he might be seen by Moses, not as he was in his essence, but as the infirmity of the human mind could comprehend him. For thus we must believe that God, as often as he appeared of old to the holy patriarchs, descended in some way from his majesty, that he might reveal himself as far as was useful, and as far as their comprehension would admit. The same, too, is to be said of angels, who, although they are invisible spirits, yet when it seemed good to the Almighty, assumed some form in which they might be seen. But let us inquire who this Angel was? since soon afterwards he not only calls himself Jehovah, but claims the glory of the eternal and only God. Now, although this is an allowable manner of speaking, because the angels transfer to themselves the person and titles of God, when they are performing the commissions entrusted to them by him; and although it is plain from many passages, and [37] especially from the first chapter of Zechariah, that there is one head and chief of the angels who commands the others, the ancient teachers of the Church have rightly understood that the Eternal Son of God is so called in respect to his office as Mediator, which he figuratively bore from the beginning, although he really took it upon him only at his Incarnation. And Paul sufficiently expounds this mystery to us, when he plainly asserts that Christ was the leader of his people in the Desert. (1 Corinthians 10:4.) Therefore, although at that time, properly speaking, he was not yet the messenger of his Father, still his predestinated appointment to the office even then had this effect, that he manifested himself to the patriarchs, and was known in this character. Nor, indeed, had the saints ever any communication with God except through the promised Mediator. It is not then to be wondered at, if the Eternal Word of God, of one Godhead and essence with the Father, assumed the name of "the Angel" on the ground of his future mission. There is a great variety of opinions as to the vision. It is too forced an allegory to make, as some do, the body of Christ of the bush, because his heavenly majesty consumed it not when he chose to inhabit it. It is also improperly wrested by those who refer it to the stubborn spirit of the nation, because the Israelites were like thorns, which yield not to the flames. But when the natural sense is set forth, it will not be necessary to refute those which are improbable. This vision is very similar to that former one which Abraham saw. (Genesis 15:17.) He saw a burning lamp in the midst of a smoking furnace; and the reason assigned is, that God will not permit his people to be extinguished in darkness. The same similitude answers to the bush retaining its entireness in the midst of the flame. The bush is likened to the humble and despised people; their tyrannical oppression is not unlike the fire which would have consumed them, had not God miraculously interposed. Thus, by the presence of God, the bush escaped safely from the fire; as it is said in Psalm 46:1, that though the waves of trouble beat against the Church and threaten her destruction, yet "shall she not be moved," for "God is in the midst of her." Thus was the cruelly afflicted people aptly represented, who, though surrounded by flames, and feeling their heat, yet remained unconsumed, because they were guarded by the present help of God. 3. And Moses said, I will now turn aside. It is certain that his mind was disposed to reverence from no rashness, but by divine inspiration. Although not yet accustomed to visions, he still perceives that, this is no unmeaning spectacle, but that some mystery was contained in it, which he must by no means neglect, and to the knowledge of which he was divinely called. In this, too, we must observe his tractableness, in turning aside to learn. For it often happens that God presents himself to us in vain, because we presumptuously reject such great mercy. Let us learn, then, by the example of Moses, as often as God invites us to himself by any sign, to give diligent heed, lest the proffered light be quenched by our own apathy. But from his calling it a "great sight," we gather that he was taught by secret inspiration the depth of the mystery, though it was as yet unknown. In this way God prepared his mind to reverence, [38] that he might the sooner profit by it. 4. God called unto him out of the midst of the bush. In the first place, my readers will observe that, as is the case in almost all visions, it was not a voiceless spectacle to alarm the holy man, but that instruction accompanied it by which his mind might obtain encouragement. For there would be no use in visions, if the senses of those who see them were kept in alarm. But although God was unwilling to terrify his servant, yet, in two ways, he claims authority and reverence for his intended address; first, by calling Moses twice by name, he makes his way into the depths of his heart, that, as if cited before the tribunal of God, he may be more attentive in listening; and, again, by commanding him to put off his shoes, he prepares him to humility, by admiration and fear. There is much discussion with respect to the latter clause amongst many, who delight in allegory. [39] I will not recite their various opinions, because a simple exposition of the true meaning will dispose of the whole of their subtle triflings. Moses is commanded to put off his shoes, that by the very bareness of his feet his mind might be disposed to reverential feelings; and on this account, too, he is reminded of the holiness of the ground, because, in our prayers, the bending of the knees, and the uncovering of the head, are helps and excitements to the worship of God. And this, I think, is made sufficiently clear by the reason which is immediately added, that the place on which Moses stood was "holy ground," and, therefore, not rashly, or in a profane manner to be trodden on. Whence we gather, that he was instructed by the outward sign of adoration to enter into the presence of God as a trembling suppliant. He had, indeed, said, "Here am I," (which was a testimony that his mind was teachable, and prepared to obey,) yet it was good that he should be more actively aroused, in order that he might come before God with greater fear. But if this most noble Prophet of God had need of such a preparation, no wonder that God stirs up our unwilling hearts, by many aids, in order that we may worship him in truth. And although the same command is not given to all which was given to Moses, still let us learn, that this is the object of all ceremonies, that the majesty of God, being duly and seriously perceived in our minds, may obtain its rightful honor, and that he may be regarded in accordance with his dignity. If any prefer the deeper meaning (anagoge,) that God cannot be heard until we have put off our earthly thoughts, I object not to it; only let the natural sense stand first, that Moses was commanded to put off his shoes, as a preparation to listen with greater reverence to God. If the question be now raised as to the holiness of the place, the reply is easy, that it received this honorable title on account of the vision. Mount Sinai did not, therefore, naturally possess any peculiar sanctity; but because God, who sanctifies all things, deigned to give there the sign of his presence. Thus Bethel was dignified by Jacob with high and honorable titles. (Genesis 28:17.) "How dreadful is this place! this is none other than the house of God, and this is the gate of heaven;" because it had been consecrated by a special revelation. For, wherever we see any sign of the glory of God, piety awakens this feeling of admiration in our hearts. In the meantime, however, since we are too prone to superstition, these two errors must be avoided; lest, in our gross imaginations, we should, as it were, draw down God from heaven, and affix him to places on earth; and, also, lest we should account that sanctity perpetual which is only temporary. The remedy of the first evil is to reflect on the nature of God; of the second, to observe his design, how far, and for what use he sanctifies places. For since the nature of G…

Now that Moses had put off his shoes (for, no doubt, he observed the orders given him, Exo 3:5), and covered his face, God enters upon the particular business that was now to be concerted, which was the bringing of Israel out of Egypt. Now, after forty years of Israel's bondage and Moses's banishment, when we may suppose both he and they began to despair, they of being delivered and he of delivering them, at length, the time has come, even the year of the redeemed. Note, God often comes for the salvation of his people when they have done looking for him. Shall he find faith? Luk 18:8. Here is, I. The notice God takes of the afflictions of Israel (Exo 3:7, Exo 3:9): Seeing I have seen, not only, I have surely seen, but I have strictly observed and considered the matter. Three things God took cognizance of: - 1. Their sorrows, Exo 3:7. It is likely they were not permitted to make a remonstrance of their grievances to Pharaoh, nor to seek relief against their task-masters in any of his courts, nor scarcely durst complain to one another; but God observed their tears. Note, Even the secret sorrows of God's people are known to him. 2. Their cry: I have heard their cry (Exo 3:7), it has come unto me, Exo 3:9. Note, God is not deaf to the cries of his afflicted people. 3. The tyranny of their persecutors: I have seen the oppression, Exo 3:9. Note, As the poorest of the oppressed are not below God's cognizance, so the highest and greatest of their oppressors are not above his check, but he will surely visit for these things. II. The promise God makes of their speedy deliverance and enlargement: I have come down to deliver them, Exo 3:8. 1. It denotes his resolution to deliver them, and that his heart was upon it, so that it should be done speedily and effectually, and by methods out of the common road of providence: when God does something very extraordinary he is said to come down to do it, as Isa 64:1. 2. This deliverance was typical of our redemption by Christ, in which the eternal Word did indeed come down from heaven to deliver us: it was his errand into the world. He promises also their happy settlement in the land of Canaan, that they should exchange bondage for liberty, poverty for plenty, labour for rest, and the precarious condition of tenants at will for the ease and honour of lords proprietors. Note, Whom God by his grace delivers out of a spiritual Egypt he will bring to a heavenly Canaan. III. The commission he gives to Moses in order hereunto, Exo 3:10. He is not only sent as a prophet to Israel, to assure them that they should speedily be delivered (even that would have been a great favour), but he is sent as an ambassador to Pharaoh, to treat with him, or rather as a herald at arms, to demand their discharge, and to denounce war in case of refusal; and he is sent as a prince to Israel, to conduct and command them. Thus is he taken from following the ewes great with young, to a pastoral office much more noble, as David, Psa 78:71. Note, God is the fountain of power, and the powers that be are ordained of him as he pleases. The same hand that now fetched a shepherd out of a desert, to be the planter of a Jewish church, afterwards fetched fishermen from their ships, to be the planters of the Christian church, That the excellency of the power might be of God.

God, having spoken to Moses, allows him also a liberty of speech, which he here improves; and, I. He objects his own insufficiency for the service he was called to (Exo 3:11): Who am I? He thinks himself unworthy of the honour, and not par negotio - equal to the task. He thinks he wants courage, and therefore cannot go to Pharaoh, to make a demand which might cost the demandant his head: he thinks he wants skill, and therefore cannot bring forth the children of Israel out of Egypt; they are unarmed, undisciplined, quite dispirited, utterly unable to help themselves; it is morally impossible to bring them out. 1. Moses was incomparably the fittest of any man living for this work, eminent for learning, wisdom, experience, valour, faith, holiness; and yet he says, Who am I? Note, The more fit any person is for service commonly the less opinion he has of himself: see Jdg 9:8, etc. 2. The difficulties of the work were indeed very great, enough to startle the courage and stagger the faith of Moses himself. Note, Even wise and faithful instruments may be much discouraged at the difficulties that lie in the way of the church's salvation. 3. Moses had formerly been very courageous when he slew the Egyptian, but now his heart failed him; for good men are not always alike bold and zealous. 4. Yet Moses is the man that does it at last; for God gives grace to the lowly. Modest beginnings are very good presages. II. God answers this objection, Exo 3:12. 1. He promises him his presence: Certainly I will be with thee, and that is enough. Note, Those that are weak in themselves may yet do wonders, being strong in the Lord and in the power of his might; and those that are most diffident of themselves may be most confident in God. God's presence puts an honour upon the worthless, wisdom and strength into the weak and foolish, makes the greatest difficulties dwindle to nothing, and is enough to answer all objections. 2. He assures him of success, and that the Israelites should serve God upon this mountain. Note, (1.) Those deliverances are most valuable which open to us a door of liberty to serve God. (2.) If God gives us opportunity and a heart to serve him, it is a happy and encouraging earnest of further favours designed us. III. He begs instructions for the executing of his commission, and has them, thoroughly to furnish him. He desires to know by what name God would at this time make himself known, Exo 3:13. 1. He supposes the children of Israel would ask him, What is his name? This they would ask either, (1.) To perplex Moses: he foresaw difficulty, not only in dealing with Pharaoh, to make him willing to part with them, but in dealing with them, to make them willing to remove. They would be scrupulous and apt to cavil, would bid him produce his commission, and probably this would be the trial: "Does he know the name of God? Has he the watch-word?" Once he was asked, Who made thee a judge? Then he had not his answer ready, and he would not be nonplussed so again, but would be able to tell in whose name he came. Or, (2.) For their own information. It is to be feared that they had grown very ignorant in Egypt, by reason of their hard bondage, want of teachers, and loss of the sabbath, so that they needed to be told the first principles of the oracles of God. Or this question, What is his name? amounted to an enquiry into the nature of the dispensation they were now to expect: "How will God in it be known to us, and what may we depend upon from him?" 2. He desires instructions what answer to give them: "What shall I say to them? What name shall I vouch to them for the proof of my authority? I must have something great and extraordinary to say to them; what must it be? If I must go, let me have full instructions, that I may not run in vain." Note, (1.) It highly concerns those who speak to people in the name of God to be well prepared beforehand. (2.) Those who would know what to say must go to God, to the word of his grace and to the throne of his grace, for instructions, Eze 2:7; Eze 3:4, Eze 3:10, Eze 3:17. (3.) Whenever we have any thing to do with God, it is desirable to know, and our duty to consider, what is his name. IV. God readily gives him full instructions in this matter. Two names God would now be known by: - 1. A name that denotes what he is in himself (Exo 3:14): I am that I am. This explains his name Jehovah, and signifies, (1.) That he is self-existent; he has his being of himself, and has no dependence upon any other: the greatest and best man in the world must say, By the grace of God I am what I am; but God says absolutely - and it is more than any creature, man or angel, can say - I am that I am. Being self-existent, he cannot but be self-sufficient, and therefore all-sufficient, and the inexhaustible fountain of being and bliss. (2.) That he is eternal and unchangeable, and always the same, yesterday, today, and for ever; he will be what he will be and what he is; see Rev 1:8. (3.) That we cannot by searching find him out. This is such a name as checks all bold and curious enquiries concerning God, and in effect says, Ask not after my name, seeing it is secret, Jdg 13:18; Pro 30:4. Do we ask what is God? Let it suffice us to know that he is what he is, what he ever was, and ever will be. How little a portion is heard of him! Job 26:14. (4.) That he is faithful and true to all his promises, unchangeable in his word as well as in his nature, and not a man that he should lie. Let Israel know this, I AM hath sent me unto you. 2. A name that denotes what he is to his people. Lest that name I AM should amuse and puzzle them, he is further directed to make use of another name of God more familiar and intelligible: The Lord God of your fathers hath sent me unto you (Exo 3:15): Thus God had made himself know to him (Exo 3:6), and thus he must make him known to them, (1.) That he might revive among them the religion of their fathers, which, it is to be feared, was much decayed and almost lost. This was necessary to prepare them for deliverance, Psa 80:19. (2.) That he might raise their expectations of the speedy performance of the promises made unto their fathers. Abraham, Isaac, and Jacob, are particularly named, because with Abraham the covenant was first made, and with Isaac and Jacob often expressly renewed; and these three were distinguished from their brethren, and chosen to be the trustees of the covenant, when their brethren were rejected. God will have this to be his name for ever, and it has been, is, and will be, his name, by which his worshippers know him, and distinguish him from all false gods; see Kg1 18:36. Note, God's covenant-relation to his people is what he will be ever mindful of, what he glories in, and what he will have us never forget, but give him the glory of: if he will have this to be his memorial unto all generations, we have all the reason in the world to make it so with us, for it is a precious memorial.

Moses is here more particularly instructed in his work, and informed beforehand of his success. 1. He must deal with the elders of Israel, and raise their expectation of a speedy removal to Canaan, Exo 3:16, Exo 3:17. He must repeat to them what God had said to him, as a faithful ambassador. Note, That which ministers have received of the Lord they must deliver to his people, and keep back nothing that is profitable. Lay an emphasis on that, Exo 3:17 : "I have said, I will bring you up; that is enough to satisfy them, I have said it:" hath he spoken, and will he not make it good? With us saying and doing are two things, but they are not so with God, for he is in one mind and who can turn him? "I have said it, and all the world cannot gainsay it. My counsel shall stand." His success with the elders of Israel would be good; so he is told (Exo 3:18): They shall hearken to thy voice, and not thrust thee away as they did forty years ago. He who, by his grace, inclines the heart, and opens the ear, could say beforehand, They shall hearken to thy voice, having determined to make them willing in this day of power. 2. He must deal with the king of Egypt (Exo 3:18), he and the elders of Israel, and in this they must not begin with a demand, but with a humble petition; that gentle and submissive method must be first tried, even with one who, it was certain, would not be wrought upon by it: We beseech thee, let us go. Moreover, they must only beg leave of Pharaoh to go as far as Mount Sinai to worship God, and say nothing to him of going quite away to Canaan; the latter would have been immediately rejected, but the former was a very modest and reasonable request, and his denying it was utterly inexcusable and justified them in the total deserting of his kingdom. If he would not give them leave to go and sacrifice at Sinai, justly did they go without leave to settle in Canaan. Note, The calls and commands which God sends to sinners are so highly reasonable in themselves, and delivered to them in such a gentle winning way, that the mouth of the disobedient must needs be for ever stopped. As to his success with Pharaoh, Moses is here told, (1.) That petitions, and persuasions, and humble remonstrances, would not prevail with him, no, nor a mighty hand stretched out in signs and wonders: I am sure he will not let you go, Exo 3:19. Note, God sends his messengers to those whose hardness and obstinacy he certainly knows and foresees, that it may appear he would have them turn and live. (2.) That plagues should compel him to it: I will smite Egypt, and then he will let you go, Exo 3:20. Note, Those will certainly be broken by the power of God's hand that will not bow to the power of his word; we may be sure that when God judges he will overcome. (3.) That his people should be more kind to them, and furnish them at their departure with abundance of plate and jewels, to their great enriching: I will give this people favour in the sight of the Egyptians, Exo 3:21, Exo 3:22. Note, [1.] God sometimes makes the enemies of his people, not only to be at peace with them, but to be kind to them. [2.] God has many ways of balancing accounts between the injured and the injurious, of righting the oppressed, and compelling those that have done wrong to make restitution; for he sits in the throne judging right.

Exodus 3:6-9 6. Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God. 6. Ego Deus patris tui, Deus Abraham, Deus Isaac, et Deus Jacob. Et operuit Moses faciem suam, quia timuit aspicere ad Deum. 7. And the Lord said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows; 7. Et dixit Jehovah, Videndo vidi afflictionem populi mei, qui est in Aegypto, et clamorem eorum audivi a facie exactorum ejus: certe cognovi [40] dolores ejus. 8. And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites. 8. Descendi itaque ad liberandum eum e manu Aegyptiorum, ad educendum e terra ista in terram fertilem, ac latam, in terram fluentem lacte et melle, in locum Cananaei, et Hitthaei, et Amorrhaei, et Pheresaei, et Hivaei, et Jebusaei. 9. Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them. 9. Nunc ecce clamor filiorum Israel venit ad me: atque etiam vidi afflictionem qua Aegyptii opprimunt eos. 6. I am the God of thy father. He does not merely proclaim himself as some heavenly power, nor claim for himself only the general name of God, but recalling to memory his covenant formerly made with the patriarchs, he casts down all idols and false gods, and confirms Moses in the true faith. For hence he knew surely, that he had not set his hopes in vain in the God whom Abraham and the other patriarchs had worshipped, and who, by the privilege of adoption, had separated their race from all other nations. And lest, through the long lapse of time, Moses might think that what had been handed down concerning Abraham was obsolete, He expressly asserts that His faithfulness still held good, by calling Himself "the God of his father." But since, in setting forth the hope of redemption, He renews the memory of His covenant, we gather that it was not obliterated from the heart of Moses; because it would have been absurd so to speak of a thing unknown; nor would it have been of any use to make mention of promises of which no recollection existed in the heart of Moses. Since, therefore, the hope of the redemption of the chosen people depended on the covenant which God had formerly made with the patriarchs, He shews that He had not been trusted to in vain, because His engagement would not be ineffectual. It was not so much a sign of reverence as of terror that Moses covered his face; yet must we take both feelings into account, that he felt sudden alarm at the sight of God, and voluntarily adored his majesty. It was necessary that his mind should be affected, and impressed with reverential feelings, that he might be more ready to obey. We read in Isaiah, (Isaiah 6:2,) that even the angels veil their faces, because they cannot bear the infinite glory of God; no wonder then that a mortal man dared not to look upon him. The name of God is appropriated to the visible appearance in which his majesty was concealed. 7. And the Lord said. Before he delegates to Moses the office of delivering his people, God encourages him in a somewhat lengthened address to the hope of victory and success; for we know how doubts enfeeble and hold back the mind with anxiety and care; Moses then could not engage in or set about his work earnestly until furnished with the confidence of divine assistance. Therefore God promises to be his guide, that in reliance upon such aid he may gird himself boldly to the warfare. From hence we may gather this general doctrine -- that, however slow and unwilling we may naturally be to obey God, we must not turn away from any command when he assures us of success, because no stimulus can be stronger than the promise that his hand shall be always ready to help us when we follow whither he calls us. With this object God thus speaks before he makes mention of the vocation of Moses, that he may more cheerfully enter upon his work, in the assurance of a successful issue. Moreover, when God has founded the redemption of his people upon his gratuitous covenant, and therefore on his own free bounty, he adds another argument derived from his justice, namely, that it is impossible for the judge of the world not to help the oppressed and afflicted when they are undeservedly mistreated, and especially when they implore his assistance. This is true generally, that God will be the avenger of all unjust cruelty; but his special aid may be expected by believers whom he has taken into his friendship and protection. Accordingly, when he has declared that he has been moved by his adoption of this people not to desert it in its extreme necessity, he adds, in confirmation, that he has come to restrain their oppressors' tyranny, since he has heard the cry of the afflicted. This was said at that particular time to encourage Moses; but it ought to afford no common consolation in the troubles of us all when we are groaning under any unjust burden; for God, whose sight was then so clear, is not now so blind as not to see all injustice, and to pity them that call upon him. Although the expression here used in the original, "seeing I have seen," is a Hebraism, still it signifies that, while God delays and suspends punishment, his winking at men's evil deeds is no proof that he does not behold them from heaven, and will in due time appear as their judge, for the words denote a continued observation -- as much as to say, that even then he was beholding them, when by his quiescence he might have seemed to neglect the tribulation of his people. By adding that he had heard their cry, he indirectly rebukes their lukewarmness, since we do not read that they cried until compelled by their extremity and despair. Therefore there is no cause for wonder that they almost wasted away under their misfortunes before succor came, because their prayers were scarcely offered [41] after a long time. And not even then is it probable (as I said before) that they prayed earnestly; but God had more respect to his mercy and faithfulness than to their right and well-grounded preparedness. In these words the Spirit exhorts us to call upon God, and not to be stunned and stupified by our cares and sorrows, but to learn to fly straightway to this sacred anchor; as the Psalmist also says, "The eyes of the Lord are upon the righteous, and his ears are open unto their cry," (Psalm 34:15,) and as he testifies in another place, (Psalm 65:2,) that he is a God that heareth prayer; thus does he anxiously invite us to this remedy whenever we are hard pressed. When he speaks of them as his "people which are in Egypt," the apparent inconsistency does not a little tend to confirmation, implying that the promise which he made to Abraham with regard to inheriting the land of Canaan would not be without effect; for it would not accord with the truth of God that a people to whom an inheritance elsewhere was given should sojourn in Egypt, unless it was to be freed in the appointed season. It might also be understood adversatively -- although a people dwelling in Egypt be far from the land of Canaan, and so might seem in a manner to be put away from me, still have I heard their cry. But the probable meaning is, that because it was not fit that a people which was to inherit the Holy Land should always remain sojourning elsewhere, therefore God would shortly deliver them. In the end of the verse the repetition in other words, "I know their sorrows," is also an amplification of what came before. 8. And I am come down to deliver them. He now more clearly announces his intention not only to relieve their present calamity, but to fulfill the promise given to Abraham as to the possession of Canaan. He therefore marks the end of their deliverance, that they might enjoy the rest and inheritance promised to them. It is a common manner of speaking to say, God descends to us, when he actually puts forth his power and shews that he is near us; as much as to say, that the Israelites would experience plainly that his help was at hand. The "large" land seems to be brought in comparison with the straits in which they now were; for although the land of Goshen was fertile and convenient, still it scarcely afforded room enough for their increasing multitude; besides, there they were kept shut in like slaves in a house of bondage. Finally, he again assures them that he would deal graciously with them, because he had heard their cry, and was not ignorant of their sorrows, although he might have long delayed to avenge them. Footnotes: [40] Vel, quia cognovi. [41] "Jusques a ce qu'il ait ete contraint jusques au dernier desespoir;" until they had been driven even to complete despair. -- Fr.

Exodus 3:10-14 10. Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people, the children of Israel, out of Egypt. 10. Veni itaque, et mittam te ad Pharaonem, ut educas populum meum filios Israel ex Aegypto. 11. And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt? 11. Et dixit Moses ad Deum, Quis sum ego ut vadam ad Pharaonem, et educam filios Israel ex Aegypto? 12. And he said, Certainly I will be with thee; and this shall be a token unto thee that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain. 12. Et respondit, Quia tecum ero: et hoc tibi signum quod ego miserim te: Quum eduxeris populum ipsum ex Aegypto, coletis Deum prope montem hunc. 13. And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them? 13. Et ait Moses ad Deum, Ecce ubi ego venero ad filios Israel, et dixero eis, Deus patrum vestrorum misit me ad vos: tunc si dixerint, Quod nomen ejus est? quid dicam illis? 14. And God said unto Moses, I AM THAT I:AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you. 14. Tunc respondit Deus Mosi, Sum qui sum. Et ait, Sic dices ad filios Israel, Sum misit me ad vos. 10. Come now therefore. After God had furnished his servant with promises to engage him more cheerfully in his work, he now adds commands, and calls him to undertake the office to which he is designed. And this is the best encouragement to duty, when God renders those, who would be otherwise slow through doubt, sure of good success; for although we must obey God's plain commands without delay or hesitation, still he is willing to provide against our sluggishness by promising that our endeavors shall not be vain or useless. And certainly it is a feeling naturally implanted in us all, that we are excited into action by a confidence of good success; therefore although God sometimes, for the purpose of trying the obedience of his servants, deprives them of hope, and commands them peremptorily to do this or that, still he more often cuts off hesitation by promising a successful issue. Thus, then, he now aroused Moses to perform his commands by setting the hope of the deliverance before him. The copula must be resolved into the illative particle, because the command and vocation undoubtedly depend upon the promise. 11. Who am I? He cannot yet be accused of disobedience, because, conscious of his own weakness, he answers that he is not sufficient for it, and therefore refuses the commission. His comparison of himself with Pharaoh was an additional pretext for declining it. This, then, seems to be the excuse of modesty and humility; and as such, I conceive it not only to be free from blame, but worthy of praise. It is no contradiction to this that he knew God to be the proposer of this very arduous task, for he wonders that some one else was not rather chosen, since God has so many thousands of beings at command. But another question arises, why he, who forty years ago had been so forward in killing the Egyptian, and, relying on the vocation of God, had dared to perform so perilous a deed, should now timidly deny his sufficiency for the deliverance of the people? It does not seem probable that his rigor had decreased from age; though youth is naturally ardent, and age induces coldness and supineness: but it appears that his fault was of another kind, viz., that he advanced hastily at first, not having sufficiently considered his own powers, nor weighed the greatness of his undertaking. For although such precipitation may be praiseworthy, still it often fails in the middle of its course; just as precocious fruits either never arrive at maturity, or soon perish. Therefore, although Moses afforded an example of a noble disposition, when he so hastily devoted himself to God's work; yet was he not then provided with that firmness which would support him to the end, because the faith, which prevailed in his heart, had not yet struck its roots deeply enough, nor had he thoroughly examined his own capability. Therefore does he tremble when he is brought to the point, though he had been more confident when its difficulty was as yet unconsidered. So daily do we, who appear to ourselves of good courage [42] when out of the reach of darts, begin to quake as the battle comes near us; because we perceive the dangers which did not affect us at a distance. No wonder, then, if Moses, who had been ready to obey forty years ago, and who had perseveringly cherished in himself this holy feeling, is filled with new alarm, when he is commanded to enter on the field of battle. 12. And he said, Certainly I will be with thee. It is remarkable that God sets his ready help alone against all to overcome every fear, and to take away every scruple; as much as to say, It matters not who Moses is, or what may be his strength, so that God be his leader. In these words we are taught, that he is never regarded by us with due honor, unless when, contented with his assistance alone, we seek for no ground of confidence apart from him; and, although our own weakness may alarm us, think it enough that he is on our side. Hence these celebrated confessions of his saints: "Yea, though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me." (Psalm 23:4.) Again, "In God have I put my trust; I will not fear what flesh can do unto me." (Psalm 56:4.) Again, "I will not be afraid of ten thousands of the people." (Psalm 3:6.) Again, "If God be for us, who can be against us?" (Romans 8:31.) Therefore, in proportion to our advancement in the faith, when we are exposed to the greatest dangers, do we magnify the power of God, and, exalting ourselves in that, advance boldly against all the world; and this is the ground of firm and unwearied obedience, when the thought that God is with us is deeply rooted in our hearts. But, after Moses is commanded to turn away his reflections from himself, and to fix all his regards upon the promised help of God, he is confirmed by a sign, that the Israelites should sacrifice on Mount Horeb three days after their departure from Egypt. Still this promise appears neither very apt nor opportune, since it would not exist in effect till the thing was done. I pass over the forced interpretations, which some, to avoid this absurdity, have adduced; since others wisely and prudently observe, that the confirmation which we receive from posterior tokens, is neither useless nor vain, and that there are examples of it elsewhere in Scripture. Samuel, by anointing David, promises that he shall be king of the people; and pronounces that this shall be the sign that the anointing is from God. (1 Samuel 16:13.) David had long to battle with misfortunes before he could enjoy this token, yet will it not be thought superfluous, since in its season it confirmed the favor of God. Isaiah, prophesying of the raising of the siege of the city, adds a sign, "Ye shall eat this year such as groweth of itself; and the second year that which springeth of the same; and in the third year sow ye and reap, and plant vineyards, and eat the fruit thereof." (Isaiah 37:30.) It was said to John the Baptist, "Upon whom thou shalt see the Spirit descending, the same is he which baptizeth with the Holy Ghost." (John 1:33.) Yet, before he beheld that sign, he already knew that Christ was the Son of God; for the prophecies of both his parents were well known to him. But there is nothing absurd in the faith, which is founded on the word, being increased by the addition of a sign. In fine, God magnifies his mercy by the new mercy which supervenes, thus, as it were, heaping up the measure; and, in truth, the vocation of Moses was ratified by a remarkable proof, when, in the very place on which he then stood, the people, brought forth by his instrumentality, offered a solemn sacrifice. In the meantime God kept his servant in suspense, as though he had said, Let me perform what I have decreed; in due time you will know that your were not sent by me in vain, when you have brought the people safely to this spot. 13. Behold, when I come to the children of Israel. If we believe that Moses spoke his own sentiments here, he would say, that he could not be the messenger of an unknown God; which seems highly improbable. For who can think that the faith of the holy Prophet was so obliterated, that he was forgetful of the true God, whom he had devoutly served? Whereas, in the name of his elder son, he had borne witness to his solemn recollection of Him, when he voluntarily professed himself a stranger in the land of Midian. Nor does it appear at all more suitable to the children of Israel, in whose mouths the covenant made with their fathers constantly was. It will not, however, be far from the truth, if we suppose that the faith both of Moses and the Israelites had grown somewhat faint and rusty. He himself, with his father-in-law, was altogether without the instruction which would retain him in that peculiar worship, and in that knowledge, which he had imbibed in Egypt; and the whole people had departed far away from the course of their fathers; for although the brightness of the true and ancient religion was not entirely gone, still it only shone in small sparks. But whilst Moses tacitly confesses his ignorance, because he was not sufficiently familiar with the doctrine handed down from the holy patriarchs, yet because he was about to present himself to the people as a stranger, he infers that he shall be rejected, unless he brings with him some watchword which will be acknowledged. "I will declare that which thou commandest, (he seems to say,) that I am sent by the God of our fathers; but they will deride and despise my mission, unless I shall present some surer token, from whence they may learn that I have not falsely made use of thy name." He therefore seeks for a name which may be a distinguishing mark; since it is not a mere word or syllable which is here in question, but a testimony, by which he may persuade the Israelites that they are heard on the score of the covenant with their fathers. 14. I am that I am. The verb in the Hebrew is in the future tense, "I will be what I will be;" but it is of the same force as the present, except that it designates the perpetual duration of time. This is very plain, that God attributes to himself alone divine glory, because he is self-existent and therefore eternal; and thus gives being and existence to every creature. Nor does he predicate of himself anything common, or shared by others; but he claims for himself eternity as peculiar to God alone, in order that he may be honored according to his dignity. Therefore, immediately afterwards, contrary to grammatical usage, he used the same verb in the first person as a substantive, annexing it to a verb in the third person; that our minds may be filled with admiration as often as his incomprehensible essence is mentioned. But although philosophers discourse in grand terms of this eternity, and Plato constantly affirms that God is peculiarly to on (the Being); yet they do not wisely and properly apply this title, viz., that this one and only Being of God absorbs all imaginable essences; and that, thence, at the same time, the chief power and government of all things belong to him. For from whence come the multitude of false gods, but from impiously tearing the divided Deity into pieces by foolish imaginations? Wherefore, in order rightly to apprehend the one God, we must first know, that all things in heaven and earth derive [43] at His will their essence, or subsistence from One, who only truly is. From this Being all power is derived; because, if God sustains all things by his excellency, he gove…

Exodus 3:15-17 15. And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations. 15. Et dixit rursum Deus ad Mosen, Sic dices filiis Israel, Jehova Deus patrum vestrorum, Deus Abrahae, Deus Isaac, et Deus Jacob, misit me ad vos. Hoc est nomen meum in perpetuum, et memoriale meum in seculum et seculum. 16. Vade et congrega seniores Israel, et dices illis, Jehova Deus patrum vestrorum apparuit mihi, Deus Abrahae, Isaac, et Jacob, dicendo, Recordando recordatus sum vestri, et quid vobis factum fuerit in Aegypto. 16. Go, and gather the elders of Israel together, and say unto them, The Lord God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and seen that which is done to you in Egypt: 17. Propterea dixi, Educam vos ex afflictione Aegypti ad terrain Chananaei, et Hitthaei, et Amorrhaei, et Pheresaei, et Hivaei, et Jebusaei, ad terram fluentem lacte et melle. 17. And I have said, I will bring you up out of the affliction of Egypt unto the land of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, unto a land flowing with milk and honey. 15. And God said moreover. God again assumes his name taken from the covenant which he had made with Abraham and his posterity, that the Israelites may know that they do not deceive themselves in an uncertain God, provided they depart not from the religion of their fathers; for as soldiers assemble round their standard to maintain the order of their ranks, so does he command them to look back upon the special grace of their adoption, and to know that they are a people elected of God, because they are Abraham's sons. He confines them within these limits, that they may not wander about in search of God. For we know that whatever opinions were held by the Gentiles as to the Deity, were not only entangled with many errors, but were also ambiguous, so that they were always wavering with respect to them. God demands another kind of religion from his people, on the certainty of which their hearts may depend. Besides, their long sojourn in the land of Egypt, although it had not destroyed the knowledge of the true God, had yet much obscured that light of revelation which their fathers possessed. And again, the promise might seem to be obsolete, when they had received no assistance, whilst overwhelmed in such an abyss of misery; and on this ground the faith received from their fathers had undoubtedly grown cold. Wherefore, that they may learn to repose upon it, he calls himself the God of their fathers, and declares, that by this title he will be celebrated for ever; for I cannot consent to refer this to the previous expression, "I am that I am," since the context does not admit of it. Hence might be inferred the incomparable love of God towards his chosen people, because he had passed over all the nations of the earth, and had attached himself to them alone. But we must remember, that although it was honorable to Abraham and the patriarchs for God to take his name from them, yet that the main object of this was to confirm the truth of his promise. There may be an apparent incongruity in saying, "this is my memorial unto all generations," because a much more excellent memorial succeeded in the person of our Lord Jesus Christ; but my reply is, that since, in the coming of Christ, the truth of the covenant made with Abraham was shewn forth, and was thus demonstrated to be firm and infallible, its memory was rather renewed than destroyed; and that thus it still survives and flourishes in the Gospel, since Abraham even now ceases not to be the father of the faithful, under the one Head. We conclude that God would not be spoken of on earth, without the effects of his gratuitous adoption appearing, by which he may be proved to be faithful and true. 16. Go and gather. Because it was not easy either to gather the whole people into one place, or for his commission to be heard by so great a multitude, Moses is commanded to begin with the elders, and to speak to them concerning their coming deliverance, that they may thus by their authority arouse the body of the people to a good hope. For their dismissal must be sought for from the king in the name of all, and all their minds prepared for departure; since, unless they had timely notice of it, there would have been no general consent to embrace the mercy of God. It was then of great importance that the vocation of Moses should be well known, that they might boldly follow him as the leader set over them by God. He does not express without a purpose, that the God who had been seen by him, was the God of Abraham, Isaac, and Jacob; for the vision, which would have been otherwise hardly credited by the people, depended on the ancient covenant which was deposited with them. Therefore, in order to obtain belief for his words, Moses reminds them that the deliverance, of which he was now about to treat, and of which he is appointed by God as the leader, was formerly promised in Abraham, Isaac, and Jacob. Lastly, because we usually receive with difficulty what is new and strange, Moses therefore lays his foundation on the old revelations, which were beyond the reach of doubt. But he repeats what he had before related to be said to himself, thus setting before the others what he had privately heard to assure him of his vocation. We know that when God does not immediately succour us in our adversities, our minds are worn down with grief, and sink into despair; because we think that God has no care for us. Lest, therefore, the minds of the Israelites should despond, Moses is commanded to tell them that it is God's time for remembering them; and, although he might seem not to behold for a while, yet that he would not for ever forget his own people. What follows, that the injuries done to them by the Egyptians had come into account, is added in confirmation; for, since he is judge of the world, he cannot but rise as an avenger after long endurance of injustice and tyranny. Let us, too, learn from this passage, when God seems to turn away his face from us, by delaying to help us, to wait patiently until he looks upon us in due season; since his forgetfulness is only temporary, when he gives us over to the will of our enemies. I have shewn elsewhere how these phrases are to be understood, viz., that according to the estimate of our own senses, things are attributed to God which do not properly belong to him. 17. And I have said. By this expression God reminds us that he in his secret counsel determines what he will do, and therefore that we must put a restraint on our desires, which otherwise press forward too fast, and let him freely and voluntarily appoint what he knows to be best to be done; not because he has need of taking time to deliberate, but that we may learn to depend on his providence. By this decree the children of Israel were assured that the end of their woes was near, because there is nothing which can prevent God from performing his work. But he speaks briefly, as of a thing well known; because what had been handed down through the patriarchs, as to their future deliverance, was not entirely forgotten. He enumerates several nations whose lands He would give them, that he might thus the more attract them to come forth. With the same object he affirms that the whole country flows "with milk and honey," lest its barrenness should alarm them, because famine had driven their fathers out from thence. But although the land of Canaan was naturally fertile, there is no doubt but that its fruitfulness chiefly arose from the blessing of God. The conclusion is, that a spacious dwelling-place is prepared for them, since for their sake God will drive out many nations, that they may possess the habitations of them all; and that, finally, they need not fear want, because God will abundantly supply them with food, as if the whole of that land were filled with rivers of milk and honey.

Exodus 3:18-22 18. And they shall hearken to thy voice: and thou shalt come, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him, The Lord God of the Hebrews hath met with us: and now let us go, we beseech thee, three days' journey into the wilderness, that we may sacrifice to the Lord our God. 18. Et postquam audierint vocem tuam, ingredieris et seniores Israel ad regem Aegypti, dicetisque ei, Iehova Deus Hebraeorum occurrit nobis: nunc igitur eamus per iter trium dierum in desertum et sacrificemus Iehovae Deo nostro. 19. And I am sure that the king of Egypt will not let you go, no, not by a mighty hand. 19. Ego autem novi quod non permittet vobis rex Aegypti ut eatis, nisi in manu forfi. 20. And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof: and after that he will let you go. 20. Ideo mittam manum meam, et percutiam Aegyptum cunctis miraculis meis quae facturus sum in medio ejus: atque ita postea dimittet vos. 21. And I will give this people favor in the sight of the Egyptians: and it shall come to pass, that, when ye go, ye shall not go empty: 21. Et dabo gratiam populo huic in oculis Aegyptiorum: et accidet ut abeundo non abeatis vacui. 22. But every woman shall borrow of her neighbor, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put them upon your sons, and upon your daughters; and ye shall spoil the Egyptians. 22. Et postulabit mulier a vicina sua, et ab hospita domus suae, vasa argentea et vasa aurea, et vestes: quae imponetis filiis vestris et filiabus vestris: et spoliabitis Aegyptum. 18. And they shall hearken to thy voice. [44] The literal translation is, "They shall hearken to thy voice," which many take to be a promise from God that they should be obedient; but the sense given in the Latin, "after they shall have heard thy voice," seems more consonant, that first of all He should command them by the mouth of Moses, and that then they should accompany him in bearing the message to Pharaoh. For, before so difficult an undertaking was enjoined to them, it was desirable that the authority of God should be propounded to them, so that they might go about it with unwavering hearts. The sum of the message is, that they should seek permission from Pharaoh to go and sacrifice; but lest they might be thought to do so from mere unfounded impulse, they are desired to premise that God had met with them and had given them the command. For the word which expresses his meeting with them, means that he presented himself voluntarily. They had indeed cried out before, and often appealed to the faithfulness and mercy of God; yet still this was a voluntary meeting with them, when, contrary to the hope of them all, he avowed that he would be their deliverer, for, as we have already said, they cried out more from the urgency of their affliction than from confidence in prayer. A pretext is suggested to them, by which suspicion and anger may be turned away from themselves; for a free permission to depart altogether, by which grievous loss would have arisen to the tyrant, never would have been accorded. Besides, by refusing so equitable a demand, he despoiled himself of his royal right and power, since he thus withheld His due honour from the King of kings; for although the Israelites were under his dominion, yet did not his rule extend so far as to defraud God of his rightful worship. It was expedient, too, that the people should depart without the king's permission only for very good reasons, lest hereafter license of rebellion should be given to other subjects. Pharaoh indeed suspected differently, that the sacrifice was a mere false pretense; but since this mistrust proceeded from his tyranny, his ingratitude was sufficiently proclaimed by it, because through his own evil conscience he forbade that God should be served. Whatever, again, might be his feelings, still the miracles by which the command was followed must needs have taught him that their mission proceeded from God. If the Israelites had merely spoken, and no confirmation of their words had been given, he might perhaps have naturally guarded himself against deception; but when God openly shewed that he was the originator of this departure, and that he commanded the sacrifice beyond the bounds of Egypt, all grounds of excuse are taken away; and thus the departure of the people is placed out of the reach of calumny. If any object that it is alien from the nature of God to countenance any craft or pretense, the reply is easy, -- that he was bound by no necessity to lay open his whole counsel to the tyrant. They mistake who suppose that there is a kind of falsehood implied in these words; for God had no desire that his people should use any deceit, he only concealed from the tyrant (as He had a perfect right to do) what He was about ultimately to effect; and in this way He detected and brought to light his obstinacy. In a word, God entered the lists for the Israelites, not in an earthly controversy, but for religion, to which all the rights of kings must give way. But Jehovah calls himself the God of the Hebrews, that Pharaoh may know him to be the peculiar God of that nation, and that their form of worship was different from the customs of Egypt, and, in fact, that he is the only true God, and all others are fictitious. 19. And I am sure that the king of Egypt. God forearms his people, lest, suffering a repulse at their first onset, they should retire, and abandon in despair the work enjoined to them. It was, indeed, a hard thing to hear that their expedition would be vain; and that they might as well address themselves to the trunk of a tree, since there was no hope of reaching the obstinate heart of Pharaoh; but they would have been much more discouraged by this trial, if his stubbornness had been discovered unexpectedly. Therefore God foretells that their words would avail nothing; but at the same time he announces that he should succeed by his own wondrous power. If any think it absurd for these unhappy men to be wearied by their useless labor, and to be repulsed with ridicule and insult, I answer, that this was for the sake of example, and that it was advantageous for setting forth God's glory, that the king, having been civilly applied to, should betray his impious perversity, since nothing could be more just than that what he had unjustly refused, should be extorted from him against his will. But interpreters differ as to the meaning of the words. For some translate it literally from the Hebrew, "no, not by a mighty hand;" as though God said that the pride of the king would be unconquerable, and not to be subdued by any power or force; but the context requires a different sense, because the remedy is afterwards opposed to it, "and I will stretch out my hand;" and the result is added, that Pharaoh, overcome at length by the plagues, would let the people go. And this view is grammatically correct; for the Hebrews use the word vl', [45] velo, for "except." Therefore God commands his people to be firm and confident, although Pharaoh may not immediately obey; because he would evidence his power [46] in a remarkable manner for their deliverance. In the meantime he arouses them to hope by the promise of a successful issue; since he will forcibly compel Pharaoh to yield. 21. And I will give this people favor. By this extreme exercise of His bounty He encourages the Israelites to contend and strive more heartily; since otherwise it would be hard for them to struggle with the great cruelty of the king. Therefore He promises them not only liberty, but also abundance of rich and precious things. But, inasmuch as this was hard to believe, that the Egyptians their bitterest enemies would become so kind and liberal as to exert such beneficence towards them, God reminds them that it is in His power to turn the hearts of men whithersoever He will. He proclaims, then, that He will cause these wolves of Egypt to become like lambs, and that they who used to bite and devour should now supply them with the very wool from their backs. This passage contains rich and extensive doctrine; that whenever men cruelly rage against us, it does not happen contrary to the design of God, because He can in a moment quiet them; and that He grants this license to their cruelty, because it is expedient thus to humble and chasten us. Again, we gather from hence, that we have no enemies so fierce and barbarous, as that it is not easy for Him readily to tame them. If we were surely persuaded of this, that men's hearts are controlled, and guided by the secret inspiration of God, we should not so greatly dread their hatred, and threatenings, and terrors, nor should we be so easily turned from the path of duty through fear of them. This alarm is the just reward of our unbelief, when we repose not on God's providence; and although we ought to take pains to conciliate the kindness of all by courtesy, yet should we remember that our efforts will not gain their favor, unless God should so incline their hearts. 22. But every woman shall borrow. [47] Those who consider these means of enriching the people to be but little in accordance with the justice of God, themselves reflect but little how widely that justice of which they speak extends. I acknowledge that it is His attribute to defend every one's rights, to prohibit theft, to condemn deceit and rapine; but let us see what every one's property is. Who will boast that he has anything, except what is given him by God? And all is given on this condition, that each one should possess according to His will whatever God pleases, who is free to take away at any moment whatsoever He has given. The Hebrews spoiled the Egyptians; and should the latter complain that an injury is done them, they would argue against God that He had transferred His own free gifts from them to others. Would this complaint be listened to, that God, in whose hands are the ends of the earth, who by His power appoints the bounds of nations, and reduces their kings to poverty, had deprived certain persons of their furniture and jewels? Another defense is set up by some, that the Hebrews took nothing which was not their own, but only the wages which were due to them; because they were iniquitously driven to servile labors, and had subsisted meanly upon what belonged to themselves. And certainly it would have been just that their labor should have been recompensed in some way. But there is no need of weighing the judgment of God by ordinary rules, since we have already seen that all the possessions of the world are His, to distribute them according to His pleasure. Nevertheless I do not thus suppose Him to be without law; for although His power is above all laws, still, because His will is the most certain rule of perfect equity, whatever He does must be perfectly right; and therefore He is free from laws, because He is a law to Himself, and to all. Neither would I simply say with Augustin, [48] that this was a command of God which should not be canvassed but obeyed, because He knows that He commands justly, and that his servants must obediently perform whatever He commands. This indeed is truly said, and yet we must hold fast that higher principle, that, since whatever people call their own they possess only by God's bounty, there is no juster title to possession than His gift. We will not therefore say that the Hebrew women purloined that which God ordered them to take, and which He chose to bestow upon them; neither will God be accounted unjust in bestowing nothing but what was His own. [49] The word which I have translated "hospitem," or "hostess," some understand as a "fellow-sojourner;" and this is not very important, because we gather from the other word, that the Egyptians were mixed among the Hebrews. In the end of the verse, because the original expresses, "ye shall put them upon your sons, and upon …

the angel of the Lord appeared unto him in a flame of fire--It is common in Scripture to represent the elements and operations of nature, as winds, fires, earthquakes, pestilence, everything enlisted in executing the divine will, as the "angels" or messengers of God. But in such cases God Himself is considered as really, though invisibly, present. Here the preternatural fire may be primarily meant by the expression "angel of the Lord"; but it is clear that under this symbol, the Divine Being was present, whose name is given (Exo 3:4, Exo 3:6), and elsewhere called the angel of the covenant, Jehovah-Jesus. out of the midst of a bush--the wild acacia or thorn, with which that desert abounds, and which is generally dry and brittle, so much so, that at certain seasons, a spark might kindle a district far and wide into a blaze. A fire, therefore, being in the midst of such a desert bush was a "great sight." It is generally supposed to have been emblematic of the Israelites' condition in Egypt--oppressed by a grinding servitude and a bloody persecution, and yet, in spite of the cruel policy that was bent on annihilating them, they continued as numerous and thriving as ever. The reason was "God was in the midst of them." The symbol may also represent the present state of the Jews, as well as of the Church generally in the world.

when the Lord saw that he turned aside to see--The manifestations which God anciently made of Himself were always accompanied by clear, unmistakable signs that the communications were really from heaven. This certain evidence was given to Moses. He saw a fire, but no human agent to kindle it; he heard a voice, but no human lips from which it came; he saw no living Being, but One was in the bush, in the heat of the flames, who knew him and addressed him by name. Who could this be but the Divine Being?

put off thy shoes--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.

I am the God . . . come down to deliver--The reverential awe of Moses must have been relieved by the divine Speaker (see Mat 22:32), announcing Himself in His covenant character, and by the welcome intelligence communicated. Moreover, the time, as well as all the circumstances of this miraculous appearance, were such as to give him an illustrious display of God's faithfulness to His promises. The period of Israel's journey and affliction in Egypt had been predicted (Gen 15:13), and it was during the last year of the term which had still to run that the Lord appeared in the burning bush.

Come now therefore, and I will send thee--Considering the patriotic views that had formerly animated the breast of Moses, we might have anticipated that no mission could have been more welcome to his heart than to be employed in the national emancipation of Israel. But he evinced great reluctance to it and stated a variety of objections [Exo 3:11, Exo 3:13; Exo 4:1, Exo 4:10] all of which were successfully met and removed--and the happy issue of his labors was minutely described. Next: Exodus Chapter 4

[457] Exod. iii. 14. “And God said unto Moses, I am that I am; and he said, Thus shalt thou say to the children of Israel, I am hath sent me unto you.” “We are informed that there was an ancient inscription in the temple at Delphos, over the place where the image of Apollo was erected, consisting of these letters, Greek or Hebrew; and Plutarch introduces his disputants querying what might be the true signification of it. At length Ammonius, to whom he assigns the whole strength of the argumentation, concludes that “the word “Greek or Hebrew was the most perfect title they could give the Deity, that it signifies thou art, and expresses the divine essential Being, importing that, though our being is precarious, fluctuating, dependent, subject to mutation, and temporary; so that it would be improper to say to any of us, in the strict and absolute sense, thou art; yet we may with great propriety give the Deity this appellation, because God is independent, uncreated, immutable, eternal, always and every where the same, and therefore he only can be said absolutely To Be. Plutarch would have called this Being to Greek or Hebrew. Plato would have named him Greek or Hebrew, which he would have explained to signify Greek or Hebrew, implying to be essentially, or self-existent.” Shuckford’s Connections, vol. 2. p. 385, 386.

[412] Exod. iii. 14. “I am that I am,” &c. Some of the heathen philosophers seem to have derived notions that they had of the Deity from hence. Plato and Pythagoras make the great object of philosophy to be Greek or Hebrew, that which is; Greek or Hebrew, that which truly is: and also Greek or Hebrew, being itself. The Seventy render this place in Exodus thus: Greek or Hebrew w, that the philosophers by their Greek or Hebrew, and Greek or Hebrew, meant God, appears by what Jamblicus saith of Pythagoras, “by Greek or Hebrew, Beings, he understood sole and self agents, immaterials, and eternals. Other beings indeed are not beings, but yet are equivocally called such by a participation with these eternals.” So Plato, in his Parrnenides, (who was a Pythagorean,) treating of Greek or Hebrew, which he makes the first principle of all things, thereby understands God. So, in his Timœus Locrus, he says, Greek or Hebrew, Being is always; neither hath it beginning. So again in his Timœus, folios 37, 38. he proves nothing properly is, but God, the eternal essence, “to which,” says he, “we do very improperly attribute those distinctions of time, was, and shall be.“ Plutarch says, Greek or Hebrew, “The true Being, is eternal, ingenerable, and incorruptible, unto which no time ever brings mutation.” Hence in the Delphic temple there was engraved “Greek or Hebrew, Thou art. Gale’s Court of Gen. p. 2. b. 2. ch. 8. p. 173, 174, 175. That Plato by Greek or Hebrew, meant God, appears by his own words in his Epist. 6. fol. 323. “Let there,” says he, “be a law constituted and confirmed by oath, calling to witness the God of all things, the Governor of beings present, and things to come, the Father of that governing cause whom, according to our philosophy, we make to be the true Being, Greek or Hebrew” &c. This is the same with him that revealed himself to Moses by the name I am that I am, out of the bush, that was the Son of God. G. C. of Gen. p. 1. b. 3. c. 5. p. 64. Plato seems evidently to have heard of this revelation that God made of himself to Moses by the name of I am, &c. out of the burning bush in mount Sinai, and to have a plain reference to it in his Philebus, fol. 17.; he confesseth, “The knowledge of the Greek or Hebrew,” &c. was from the gods, who communicated this knowledge to us, by a certain Prometheus, together with a bright fire. G. C.of G. p. 2. b. 3. c. 2. p. 228.

[505] Exod. iii. 18. “And you shall say unto him, The Lord God of the Hebrews hath met with us, and now let us go, we beseech thee, three days’ journey into the wilderness, that we may sacrifice to the Lord our God.” That is, inform Pharaoh that your God that hath met with you, has instructed you to ask this of him. In this Pharaoh was not treated with any falsehood or unjust deceit. The utmost that can be supposed by any objector is, that here is an implicit promise, that if he would let them go three days’ journey into the wilderness, they would return again after they had there served their God, and received the revelation of his will, which he should there make to them. But if there had been, not only an implicit, but an express, promise of this, it might have been consistent with God’s real design, and the revelations of it that he had made to Moses, and by him to the people, without any false or unjust dealing. God knew that Pharaoh would not comply with the proposal, and that his refusal would be the very occasion of their final deliverance. He knew he would order it so, and therefore might reveal this as the event that should finally be brought to pass, and promise it to his people, though he revealed not to them the exact time and particular means and way of its accomplishment. Conditional promises or threatenings of that which God knows will never come to pass, and which he has revealed will not come to pass, are not inconsistent with God’s perfect justice and truth; as when God promised the prince and people of the Jews in Jeremiah’s time, that the city should surely be preserved, and never should be destroyed by its enemies, if they would repent and turn to God, and cleave to him, though it had been often most expressly and absolutely foretold that Jerusalem should be destroyed by the Chaldeans; and as the apostle Paul denounced unto the mariners that were about to flee out of the ship, that if they did, the ship’s crew must perish, though he had before in the name of God foretold and promised that there should be the loss of no man’s life, but only of the ship.

Now Moses kept the flock of Jethro his father in law, the priest of Midian,.... Who was either the same with Reuel or Raguel, spoken of in the preceding chapter; or, as others think, a son of his, the father being now dead; seeing it was now forty years since Moses came into Midian, Acts 7:30. Demetrius (c), an Heathen writer, expressly says that Jothor a son of Raguel, and Zipporah or Sepphora, as he calls her, was his daughter, whom Moses married: now this was the business Moses was chiefly concerned in during his stay in Midian; keeping the sheep of his father-in-law, in which great personages have have employed, and who have afterwards been called to the kingly office, as David; and this was an emblem of his feeding and ruling the people of Israel, and in it he was an eminent type of Christ, the great shepherd and bishop of souls: no doubt there were other things besides this in which Moses exercised himself in this course of time, and improved himself in the knowledge of things, natural, civil, and religious, and which the more qualified him for the important work he was designed for: it is thought that in this interval he wrote the book of Genesis, and also the book of Job: and he led the flock to the backside of the desert; of Sinai or Arabia, on the back part of which, it seems, were goodly pastures; and hither he led his flock to feed, which was about three days' journey from Egypt, Exodus 5:3 or rather into the desert (d), for Horeb or Sinai was not behind the desert, but in it: and came to the mountain of God, even to Horeb; so called either because of the appearance of God at this time, after related, or because of his giving the law and making the covenant with the people of Israel there; and it should be observed that that transaction was past when Moses wrote this book. Hither he led the sheep, they delighting in mountains, hence sometimes mountainous places are called (e), because sheep delight to feed upon them (f). (c) Apud Euseb. Praepar. Evangel. l. 9. c. 29. p. 439. (d) , Sept. "in desertum", Syr. Samar, so Noldius, p. 11. No. 76. (e) Homer. Odyss. 11. prope finem. (f) , Theocrit. Idyll. 3.

And the Angel of the Lord appeared unto him,.... Not a created angel, but the Angel of God's presence and covenant, the eternal Word and Son of God; since he is afterwards expressly called Jehovah, and calls himself the God of Abraham, Isaac, and Jacob, which a created angel would never do: the appearance was: in a flame of fire, out of the midst of a bush; not in a tall, lofty, spreading oak or cedar, but in a low thorny bramble bush, which it might have been thought would have been consumed in an instant of time: and he looked, and, behold, the bush burned with fire, and the bush was not consumed; this was not imaginary, but a real thing; there wassuch a bush, and Jehovah appeared in it in this manner, and though it was all on fire yet was not consumed, but remained entire after it: reference is frequently had to it as a matter of fact, Deuteronomy 33:16. Artapanus (g), an Heathen writer, had got some hint of it; his account is this, that while Moses was praying to God, and entreating the afflictions of his people might cease, he was propitious to him, and on a sudden fire broke out of the earth and burned, when there was no matter nor anything of a woody sort in the place: nor need this account Moses gives be thought incredible, when so many things similar to it are affirmed by Heathen writers, who speak of a whole forest in flames without fire, and of a spear that burned for two hours, and yet nothing of it consumed; and of a servant's coat all on fire, and yet after it was extinguished no trace or mark of the flames were to be seen on it; and several other things of the like kind are related by Huetius (h) out of various authors: as to the mystical signification of this bush, some make it to be a type of Christ, and of his manifestation in the flesh; of the union of the two natures in him, and of their distinction of the glory of the one, and of the meanness of the other; of his sustaining the wrath of God, and remaining fearless and unhurt by it; and of his delivering and preserving his people from it: the Jews commonly interpret it of the people of Israel, in the furnace of affliction in Egypt, and yet not consumed; nay, the more they were afflicted the more they grew; and it may be a symbol of the church and people of God, in all ages, under affliction and distress: they are like to a thorn bush both for their small quantity, being few, and for their quality, in themselves weak and strengthless, mean and low; have about them the thorns of corruptions and temptations, and who are often in the fire of afflictions and persecutions, yet are not consumed; which is owing to the person, presence, power, and grace of Christ being among them; See Gill on Acts 7:30. (g) Apud Euseb. ib. c. 27. p. 434. (h) Alnetan. Quaest. l. 2. c. 12. sect. 10. p. 193, 194.

And Moses said, I will now turn aside,.... From the place where he was, and the flock he was feeding, and get nearer to the bush, which seems to have been on one side of him and not directly before him: and see this great sight, why the bush is not burnt; inquire into, and find out, if he could, the reason of this strange and amazing sight; how it could be that a bush should be on fire and yet not burnt up, which might have been expected would have been destroyed at once; for what is a thorn or bramble bush to devouring flames of fire, as these appeared to be?

And when the Lord saw that he turned aside to see,.... Who is before called the Angel of the Lord, here Jehovah, the omniscient and omnipresent Being, who observing Moses turning aside and going onward to gratify his curiosity, by examining more narrowly this strange phenomenon: God called unto him out of the midst of the bush; with an articulate voice, being the eternal Word: and said, Moses, Moses; for the Lord knows his people distinctly, and can call them by name; and the repetition of his name not only shows familiarity and a strong vehement affection for him, but haste to stop him, that he might proceed no further; and this was done in order to stir him up to hearken to what would be said to him: and he said, here am I; ready to hear what shall be said, and to obey whatever is commanded.

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). (k) Misn. Beracot, c. 9. sect. 5. (l) Buxtorf. Jud Synagog. c. 30. p. 571. (m) "Observant ub. festa mero pede Sabbata reges." Satyr. 6. (n) Jamblichus de Vita Pythagor. Symbol. 3.((o) Solin. Polyhistor. c. 16. Strabo, l. 12. p. 370. (p) Silius de Bello Punic, l. 3.((q) Rogerius de Relig. Brachman. l. 2. c. 10. apud Braunium de vest. sacerdot. l. 1. c. 3. p. 66. (r) Damianus a Goes apud Rivet. in loc. (s) Pitts's Account of the Relig. and Manners of the Mahometans, c. 6. p. 38. 81. Georgieviz. de Turc. Moribus, c. 1. p. 11. Sionita de Urb. Oriental. & Relig. c. 7. p. 18. c. 10. p. 34.

Moreover he said, I am the God of thy fathers,.... Of every one of his fathers next mentioned: the God of Abraham, the God of Isaac, and the God of Jacob; with whom the covenant respecting the land of Canaan, and the promise of the blessed seed the Messiah, was made: this again shows that the Angel of the Lord that now appeared was God himself, Jehovah the Son of God. Our Lord makes use of this text to prove the resurrection of the dead against the Sadducees, God being not the God of the dead, but of the living; Mark 12:26. and Moses hid his face; wrapped it in his mantle or cloak, as Elijah did, 1 Kings 19:13, because of the glory of the divine Majesty now present, and conscious of his own sinfulness and unworthiness: for he was afraid to look upon God; even upon this outward appearance and representation of him in a flame of fire; otherwise the essence of God is not to be looked upon and seen at all, God is invisible; but even this external token and symbol of him was terrible to behold; the thought that God was there filled him with fear, considering the greatness and awfulness of his majesty, and what a poor, weak, and sinful creature he was.

And the Lord said, I have surely seen the affliction of my people which are in Egypt,.... Or, "in seeing I have seen", which not only denotes the certainty of it, as we express it; but the clear, distinct, and full sight he had of it, with sympathy towards them, an affectionate concern for them, and a fixed, settled, determination in his mind to deliver them; he had long took notice of, and had thoroughly observed their affliction, and was afflicted with them in it, and was bent upon their deliverance out of it: and have heard their cry, by reason of their taskmasters; who were set over them to see that they did their work, and to lay heavy burdens on them, and afflict them by all manner of ways and methods they could devise; and who abused and beat them for not doing what was not to be done, which made them cry out because of their barbarous usage of them, and cry unto God for help and deliverance: for I know their sorrows; the pains of body they were put unto, and the inward grief and trouble of their minds on account of them.

And I am come down to deliver them out of the hand of the Egyptians,.... Which must be understood consistent with the omnipresence of God, who is everywhere, and strictly speaking cannot be said to remove from place to place, or to descend; but such a way of speaking is used, when he gives some eminent display of his power or goodness, as here in a wonderful manner he appeared in a burning bush, and manifested himself in a way of grace and kindness to his people, signifying that he would shortly save them: so Christ in our nature came down from heaven to earth, to save his spiritual Israel out of the hands of all their enemies: and to bring them out of that land; the land of Egypt, where they were in bondage, and greatly oppressed: unto a good land, and a large; the land of Canaan, which was not only a good land, but a large one in comparison of Goshen, where the Israelites were pent up and straitened for room through their great increase; and though it was but a small country in itself, and when compared with some others, being but one hundred and sixty miles from Dan to Beersheba, and but forty six from Joppa to Bethlehem, and but sixty from Joppa to Jordan, yet, for so small a country, it had a great deal of good land in it; for Hecataeus (t) an Heathen writer, says it had in it three hundred myriads of acres of the best and most fruitful land: unto a land flowing with milk and honey; which is not to be restrained merely to the abundance of cattle fed he

Now therefore, behold, the cry of the children of Israel is come unto me,.... See Exodus 2:23, and I have also seen the oppression wherewith the Egyptians oppress them; which is repeated to observe the great notice he took of it; and the reason of his descent and appearance in this wonderful manner, as well as of the urgent necessity of Moses's going to deliver the people from their oppression.

Come now therefore,..... Leave thy flock, thy family, and the land of Midian: and I will send thee unto Pharaoh: this Pharaoh, according to Eusebius, was Cenchres, the successor of Achoris; but according to Bishop Usher (u), his name was Amenophis, who immediately succeeded Ramesses Miamun, under whom Moses was born. Clemens of Alexandria (w) relates from Apion, and he, from Ptolemy Mendesius, that it was in the times of Amosis that Moses led the children of Israel out of Egypt; but Tacitus (x) says, the name of this king was Bocchoris, who obliged them to go out, being advised by an oracle to do so; and so says Lysimachus (y): that thou mayest bring forth my people the children of Israel out of Egypt; and conduct them through the wilderness to the land of Canaan, and so be their deliverer, guide, and governor under God, who now gave him a commission to act for him. (u) Annal. Vet. Test. p. 19. (w) Stromat. l. 1. p. 320. (x) Hist. l. 5. c. 3.((y) Apud Joseph. contr. Apion, l. 1. c. 34.

And Moses said unto God, who am I, that I should go unto Pharaoh,.... A private person, an exile in a foreign country, a poor shepherd, unknown to Pharaoh, and had no interest in him; and he a great king, and possessed of numerous forces to defend his country, and prevent the Israelites' departure out of it: time was when he was known to a Pharaoh, dwelt in his court, and made a figure there, and had great interest and authority there, being the adopted son of the king's daughter; but now it was otherwise with him: and that I should bring forth the children of Israel out of Egypt: who though a people numerous, yet unarmed, and held in great bondage; and he might remember how he had been repulsed and rejected by some of them forty years ago, which might be discouraging to him.

And he said, certainly I will be with thee,.... To encourage and strengthen him; to protect, defend, and preserve him, and to succeed and prosper him; to give him credit and respect with the people of Israel, and influence over Pharaoh to prevail upon him at length to let Israel go: and this shall be a token unto thee that I have sent thee; not the promise now made, nor the vision he had seen, but what follows: when thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain: Mount Horeb or Sinai, as they did at the time of the giving of the law on it, when an altar was built upon a hill, and they offered burnt offerings and peace offerings, Exodus 24:4 and this was a sign, "a posteriori", confirming the divine mission of Moses; and besides the promise of this, on which Moses might depend, being made by the Lord, assured him of success, that he should bring the children of Israel out of Egypt, since he and they would serve the Lord together at this mountain, and from whence he might conclude he had a mission and commission from God. Of a like kind is the sign or token given of the deliverance of Jerusalem from the army of Sennacherib, Isaiah 37:30.

And Moses said unto God,.... Having received full satisfaction to his objection, taken from his own unfitness for such a service, and willing to have his way quite clear unto him, and his commission appear firm and valid to his people, he proceeds to observe another difficulty that might possibly arise: when I come unto the children of Israel: out of Midian into Egypt: and shall say unto them, the God of your fathers hath sent me unto you; with a message to them to receive him as his ambassador and their deliverer: and they shall say unto me, what is his name? a question it was probable they would ask, not through ignorance, since in their distress they had called upon the name of the Lord, and cried unto him for help and deliverance; but either to try Moses, and what knowledge he had of God: or there being many names by which he had made himself known; and especially was wont to make use of a new name or title when he made a new appearance, or any eminent discovery of himself, they might be desirous of knowing what was the present name he took: what shall I say unto them? what name shall I make mention of?

And God said unto Moses, I am that I am,.... This signifies the real being of God, his self-existence, and that he is the Being of beings; as also it denotes his eternity and immutability, and his constancy and faithfulness in fulfilling his promises, for it includes all time, past, present, and to come; and the sense is, not only I am what I am at present, but I am what I have been, and I am what I shall be, and shall be what I am. The Platonists and Pythagoreans seem to have borrowed their from hence, which expresses with them the eternal and invariable Being; and so the Septuagint version here is : it is said (z), that the temple of Minerva at Sais, a city of Egypt, had this inscription on it,"I am all that exists, is, and shall be.''And on the temple of Apollo at Delphos was written the contraction of "I am" (a). Our Lord seems to refer to this name, John 8:58, and indeed is the person that now appeared; and the words may be rendered, "I shall be what I shall be" (b) the incarnate God, God manifest in the flesh: thus shalt thou say unto the children of Israel, I AM hath sent me unto you; or as the Targum of Jonathan has it,"I am he that is, and that shall be.''This is the name Ehjeh, or Jehovah, Moses is empowered to make use of, and to declare, as the name of the Great God by whom he was sent; and which might serve both to encourage him, and strengthen the faith of the Israelites, that they should be delivered by him. (z) Phutarch. de Iside & Osir. (a) Plato in Timaeo. (b) "ero qui ero", Pagninus, Montanus, Fagius, Vatablus.

And God said moreover unto Moses,.... As a further explanation of the above name, and of the design and use of it: thus shalt thou say unto the children of Israel: for their further instruction in the said name, and for the confirmation of the mission of Moses, and the success of it: the Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you; he who is Jehovah, and the covenant God of the ancestors of the people of Israel, and of them, so he is called, Ecclesiastes 3:6. this is my name for ever: meaning either "Ehjeh, I am", in the preceding verse, or, which is the same, Jehovah in this, and so both of them, and including also the name of the God of Abraham, &c. which he was always to be known by: and this is my memorial unto all generations; the name by which he should be made mention of both by himself and others, and by which he would be called to remembrance by his people, and what he had promised unto them, and done for them.

Go and gather the elders of Israel together,.... Not all the ancient men among them, nor the "judges" of the people of Israel; for it does not appear there were such among them in Egypt, until they came into the land of Canaan, but the heads of tribes or families: and say unto them, the Lord God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me; in a flame of fire in the midst of a bush at Horeb: saying, I have surely visited you, and seen that which is done to you in Egypt; inspected into their state and circumstances, took notice of their afflictions and oppressions, and determined to deliver them out of them, as follows.

And I have said,.... Within himself, resolved in his own mind, and had declared it to Moses: I will bring you up out of the affliction of Egypt: with which they were afflicted in Egypt, and by the Egyptians; this he both purposed and promised to bring them out of: unto the land of the Canaanites, &c. then in the possession of the Canaanites, and others after named; See Gill on Exodus 3:8.

And they shall hearken to thy voice,.... The elders of Israel, who would give credit to his commission, attend to what he said, and obey his orders, and follow the directions that he should give them, and not slight and reject him, as some had done before: and thou shall come, thou, and the elders of Israel, unto the king of Egypt: the elders of Israel in a body, and Moses at the head of them; though we do not read of their approaching to Pharaoh, and addressing him in such a manner, only of Moses and Aaron applying to him: and you shall say unto him, the Lord God of the Hebrews hath met with us; with one of them, who had reported to the rest what he had said; the children of Israel are here called Hebrews, because that seems to be a name the Egyptians most commonly called them, and by which they were best known to them, see Genesis 39:14. and now let us go, we beseech thee, three days' journey into the wilderness; the wilderness of Sinai and Arabia, and to Mount Horeb in it; which from the borders of Egypt was three days' journey going the direct road, but the Israelites going somewhat about, and stopping by the way, did not get to it until the third month of their going out of Egypt, Exodus 19:1, that we may sacrifice to the Lord God; in the place where he had appeared to a principal man among them, and where they would be in no danger of being insulted and molested by the Egyptians. Some think the reason of this request they were directed to make, to sacrifice out of the land of Egypt, was, because what they sacrificed the Egyptians worshipped as gods, and therefore would be enraged at such sacrifices; but for this there is no sufficient foundation; See Gill on Genesis 46:34, rather the design was under this pretence to get quite away from them, they being no subjects of the king of Egypt, nor had he a right to detain them; nor were they obliged to acquaint him with the whole of their intentions, and especially as they were directed of God himself to say this, and no more, and which being so reasonable, made Pharaoh's refusal the more inexcusable.

And I am sure that the king of Egypt will not let you go,.... Or "but" (c) "I am sure", &c. though so reasonable a request was made him, yet it would not be granted; this is observed to them, that they might not be discouraged when he should refuse to dismiss them, which the omniscient God knew beforehand, and acquaints them with it, that, when it came to pass, they might be induced to believe that the mission of Moses was of God, rather than the contrary: no, not by a mighty hand; the mighty power of God displayed once and again, even in nine plagues inflicted on him, until the tenth and last came upon him; or "unless by a mighty hand" (d), even the almighty hand of God; prayers, entreaties, persuasions, and arguments, will signify nothing, unless the mighty power of God is exerted upon him. (c) "ego autem", Junius & Tremellius, Piscator; "sed ego", V. L. (d) Sept. "nisi", V. L. Pagninus, Vatablus; so Noldius, p. 344. No. 1246.

And I will stretch out my hand,.... Or "therefore" (e) he would stretch out his mighty hand, exert his almighty power; and for this purpose was Pharaoh raised up, and his heart hardened, that God might show his power in him, and on him: and smite Egypt with all my wonders, which I will do in the midst thereof: with those wondrous plagues, the amazing effects of his almighty power, which were wrought by him in the midst of Egypt, by which their land, their rivers, their persons, and their cattle, were smitten: and after that he will let you go; this is said for their encouragement, that their faith and patience might hold out, who otherwise seeing him so obstinate and inflexible, might be ready to despair of ever succeeding. (e) "ideo", "propterea", Noldius, p. 279.

And I will give this people favour in the sight of the Egyptians,.... That is, give the Israelites favour in their sight, a little before their departure, who should be ready to do anything for them, or bestow anything upon them; or however lend them what they would desire, being glad to be at peace with them, or get rid of them, for whose sakes they would perceive all those sore calamities came upon them, they were distressed with: and it shall come to pass, that when ye go, ye shall not go empty; destitute of what was necessary for them, but even with great substance, as was foretold by Abraham they should, and which prophecy was now about to be fulfilled, Genesis 15:14.

But every woman shall borrow of her neighbour, and of her that sojourneth in her house,.... Or "shall ask" (f), desire them to give or lend, what follows; and by this it appears, that the Israelites by reason of their great increase were spread about, and mixed with the Egyptians; and hence it was that there was such a mixed multitude that went up with them out of Egypt, who either were in connection with them in civil things, or were proselyted by them: jewels of silver, and jewels of gold; that is, jewels set in silver and in gold; or "vessels of silver, and vessels of gold" (g), plate of both sorts, cups, dishes, &c: and raiment; rich and goodly apparel, which they might borrow to appear in at their feast and sacrifices in the wilderness, whither they asked leave to go to: and ye shall put them upon your sons, and upon your daughters; and so deck and ornament them with them at the time of their departure: and ye shall spoil the Egyptians; and very justly, for the hard service they put them to; for which all this was but their wages due unto them, and which they would stand in need of in their travels to Canaan's land, and for the erection of the tabernacle, and providing things appertaining to it in the wilderness. (f) Sept. "postulabit", V. L. Pagninus, Montanus, Tigurine version, Drusius; "petet", Junius & Tremellius. (g) "vasa", V. L. Pagninus, Montanus, Piscator, Tigurine version, Drusius.