E
X O D U S
CHAP. III.
As prophecy had
ceased for many ages before the coming of Christ, that the revival and
perfection of it in that great prophet might be the more remarkable, so vision
had ceased (for aught that appears) among the patriarchs for some ages before
the coming of Moses, that God's appearances to him for Israel's salvation
might be the more welcome; and in this chapter we have God's first appearance
to him in the bush and the conference between God and Moses in that vision.
Here is, I. The discovery God was pleased to make of his glory to Moses at the
bush, to which Moses was forbidden to approach too near, ver. 1-5. II. A
general declaration of God's grace and good-will to his people, who were
beloved for their fathers' sakes, ver. 6. III. A particular notification of
God's purpose concerning the deliverance of
Israel
out of
Egypt. 1. He assures Moses it should now be done, ver. 7-9. 2. He gives him a
commission to act in it as his ambassador both to Pharaoh, (ver. 10) and to
Israel, ver. 16. 3. He answers the objection Moses made of his own
unworthiness, ver. 11, 12. 4. He gives him full instructions what to say both
to Pharaoh and to Israel, ver. 13-18. 5. He tells him beforehand what the
issue would be, ver. 19, &c.
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The
Burning Bush.
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B.
C. 1491.
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1 Now Moses kept the
flock of Jethro his father in law, the priest of Midian: and he led the flock
to the backside of the desert, and came to the
mountain
of
God
, even to Horeb. 2 And
the angel of the LORD
appeared unto him in a flame of fire out of the midst of a bush: and he
looked, and, behold, the bush burned with fire, and the bush was not
consumed. 3 And Moses said, I will now turn aside, and see this great sight,
why the bush is not burnt. 4 And when the LORD
saw that he turned aside to see, God called unto him out of the midst of the
bush, and said, Moses, Moses. And he said, Here am
I.
5 And he said, Draw not nigh
hither: put off thy shoes from off thy feet, for the place whereon thou
standest is holy ground. 6 Moreover he said, I am the God of thy
father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses
hid his face; for he was afraid to look upon God.
The years of the life of Moses are remarkably divided into three forties: the
first forty he spent as a prince in Pharaoh's court, the second a shepherd in
Midian, the third a king in Jeshurun; so changeable is the life of men,
especially the life of good men. He had now finished his second forty, when he
received his commission to bring
Israel
out of
Egypt
. Note, Sometimes it is long
before God calls his servants out of that work which of old he designed them
for, and has been graciously preparing them for. Moses was born to be
Israel
's deliverer, and yet not a word
is said of it to him till he is eighty years of age. Now observe,
I. How this appearance of God to him found him employed. He was keeping the
flock (tending sheep) near
mount
Horeb
, v. 1. This was a poor
employment for a man of his parts and education, yet he rests satisfied with
it, and thus learns meekness and contentment to a high degree, for which he is
more celebrated in sacred writ than for all his other learning. Note, 1. In
the calling to which we are called we should abide, and not be given to
change. 2. Even those that are qualified for great employments and services
must not think it strange if they be confined to obscurity; it was the lot of
Moses before them, who foresaw nothing to the contrary but that he should die,
as he had lived a great while, a poor despicable shepherd. Let those that
think themselves buried alive be content to shine like lamps in their
sepulchres, and wait till God's time come for setting them on a candlestick.
Thus employed Moses was, when he was honoured with this vision. Note, (1.) God
will encourage industry. The shepherds were keeping their flocks when they
received the tidings of our Saviour's birth, Luke ii. 8. Satan loves to find
us idle; God is well pleased when he finds us employed. (2.) Retirement is a
good friend to our communion with God. When we are alone, the Father is with
us. Moses saw more of God in a desert than ever he had seen in Pharaoh's
court.
II. What the appearance was. To his great surprise he saw a bush burning, when
he perceived no fire either from earth or heaven to kindle it, and, which was
more strange, it did not consume, v. 2. It was an angel of the Lord
that appeared to him; some think, a created angel, who speaks in the language
of him that sent him; others, the second person, the angel of the covenant,
who is himself Jehovah. It was an extraordinary manifestation of the divine
presence and glory; what was visible was produced by the ministry of an angel,
but he heard God in it speaking to him. 1. He saw a flame of fire; for our
God is a consuming fire. When Israel's deliverance out of Egypt was
promised to Abraham, he saw a burning lamp, which signified the light of joy
which that deliverance should cause (Gen. xv. 17); but now it shines brighter,
as a flame of fire, for God in that deliverance brought terror and destruction
to his enemies, light and heat to his people, and displayed his glory before
all. See Isa. x. 17. 2. This fire was not in a tall and stately cedar, but in
a bush, a thorny bush, so the word signifies; for God chooses the weak
and despised things of the world (such as Moses, now a poor shepherd), with
them to confound the wise; he delights to beautify and crown the humble. 3. The
bush burned, and yet was not consumed, an emblem of the church now
in bondage in Egypt, burning in the brick-kilns, yet not consumed; perplexed,
but not in despair; cast down, but not destroyed.
III. The curiosity Moses had to enquire into this extraordinary sight: I
will turn aside and see, v. 3. He speaks as one inquisitive and
bold in his enquiry; whatever it was, he would, if possible, know the meaning
of it. Note, Things revealed belong to us, and we ought diligently to enquire
into them.
IV. The invitation he had to draw near, yet with a caution not to come too
near, nor rashly.
1. God gave him a gracious call, to which he returned a ready answer, v.
4. When God saw that he took notice of the burning bush, and turned aside to
see it, and left his business to attend it, then God called to him. If he had
carelessly neglected it as an ignis fatuus--a deceiving meteor, a thing
not worth taking notice of, it is probable that God would have departed, and
said nothing to him; but, when he turned aside, God called to him. Note, Those
that would have communion with God must attend upon him, and approach to him,
in those ordinances wherein he is pleased to manifest himself, and his power
and glory, though it be in a bush; they must come to the treasure, though in
an earthen vessel. Those that seek God diligently shall find him, and find him
their bountiful rewarder. Draw nigh to God, and he will draw nigh to you.
God called him by name, Moses, Moses. This which he heard could not but
surprise him much more than what he saw. The word of the Lord always went
along with the glory of the Lord, for every divine vision was designed for
divine revelation, Job iv. 16, &c.; xxxii. 14-15. Divine calls are then
effectual, (1.) When the Spirit of God makes them particular, and calls us by
name. The word calls, Ho, every one! The Spirit, by the application of
that, calls, Ho, such a one! I know thee by name, Exod. xxxiii. 12.
(2.) When we return an obedient answer to them, as Moses here, "Here
am I, what saith my Lord unto his servant? Here am I, not only to hear
what is said, but to do what I am bidden."
2. God gave him a needful caution against rashness and irreverence in his
approach, (1.) He must keep his distance; draw near, but not too near; so near
as to hear, but not so near as to pry. His conscience must be satisfied, but
not his curiosity; and care must be taken that familiarity do not breed
contempt. Note, In all our approaches to God, we ought to be deeply affected
with the infinite distance there is between us and God, Eccl. v. 2. Or this
may be taken as proper to the Old-Testament dispensation, which was a
dispensation of darkness, bondage, and terror, from which the gospel happily
frees us, giving us boldness to enter into the holiest, and inviting us to
draw near. (2.) He must express his reverence, and his readiness to obey: Put
off thy shoes from off thy feet, as a servant. Putting off the shoe was
then what putting off the hat is now, a token of respect and submission.
"The ground, for the present, is holy ground, made so by this
special manifestation of the divine presence, during the continuance of which
it must retain this character; therefore tread not on that ground with soiled
shoes." Keep thy foot, Eccl. v. 1. Note, We ought to approach to
God with a solemn pause and preparation; and, though bodily exercise alone
profits little, yet we ought to glorify God with our bodies, and to express
our inward reverence by a grave and reverent behaviour in the worship of God,
carefully avoiding everything that looks light, and rude, and unbecoming the
awfulness of the service.
V. The solemn declaration God made of his name, by which he would be known to
Moses: I am the God of thy father, v. 6. 1. He lets him know
that it is God who speaks to him, to engage his reverence and attention, his
faith and obedience; for this is enough to command all these: I am the
Lord. Let us always hear the word as the word of God, 1 Thess. ii.
13. 2. He will be known as the God of his father, his pious father Amram, and
the God of Abraham, Isaac, and Jacob, his ancestors, and the ancestors of all
Israel, for whom God was now about to appear. By this God designed, (1.) To
instruct Moses in the knowledge of another world, and to strengthen his belief
of a future state. Thus it is interpreted by our Lord Jesus, the best
expositor of scripture, who from this proves that the dead are raised, against
the Sadducees. Moses, says he, showed it at the bush (Luke xx.
37), that is, God there showed it to him, and in him to us, Matt. xxii. 31,
&c. Abraham was dead, and yet God is the God of Abraham; therefore
Abraham's soul lives, to which God stands in relation; and, to make his soul
completely happy, his body must live again in due time. This promise made unto
the fathers, that God would be their God, must include a future happiness; for
he never did anything for them in this world sufficient to answer to the vast
extent and compass of that great word, but, having prepared for them a city,
he is not ashamed to be called their God, Heb. xi. 16; and see Acts xxvi. 6,
7; xxiv. 15. (2.) To assure Moses of the fulfillment of all those particular
promises made to the fathers. He may confidently expect this, for by these
words it appears that God remembered his covenant, ch. ii. 24. Note,
[1.] God's covenant-relation to us as our God is the best support in the worst
of times, and a great encouragement to our faith in particular promises. [2.]
When we are conscious to ourselves of our own great unworthiness we may take
comfort from God's relation to our fathers, 2 Chron. xx. 6.
VI. The solemn impression this made upon Moses: He hid his face, as one
both ashamed and afraid to look upon God. Now that he knew it was a divine
light his eyes were dazzled with it; he was not afraid of a burning bush till
he perceived that God was in it. Yea, though God called himself the God of
his father, and a God in covenant with him, yet he was afraid. Note, 1.
The more we see of God the more cause we shall see to worship him with
reverence and godly fear. 2. Even the manifestations of God's grace and
covenant-love should increase our humble reverence of him.
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Compassion
of God for the Israelites.
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B.
C. 1491.
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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; 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. 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. 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.
Now that Moses had put off his shoes (for, no doubt, he observed the orders
given him, v. 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? Luke xviii. 8.
Here is, I. The notice God takes of the afflictions of Israel (v. 7,
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, v. 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 (v. 7), it has come unto me, v. 9. Note, God is
not deaf to the cries of his afflicted people. 3. The tyranny of their
persecutors: I have seen the oppression, v. 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, v. 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. lxiv. 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, v. 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,
Ps. lxxviii. 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.
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Instructions
Given to Moses.
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B.
C. 1491.
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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? 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. 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? 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. 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.
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 (v.
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 Judg. ix. 8, &c. 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, v. 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, v. 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, Ezek. ii. 7; iii. 4, 10, 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 (v. 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, to-day, and for ever; he will be what he will be
and what he is; see Rev. i. 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, Judg.
xiii. 18; Prov. xxx. 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 xxvi. 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 (v. 15): Thus God had made himself known to
him (v. 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, Ps. lxxx. 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 1 Kings xviii. 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.
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 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. 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. 19 And I am sure that the king of Egypt will not let you go, no, not
by a mighty hand. 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. 21 And I will give this people favour in the sight of the Egyptians:
and it shall come to pass, that, when ye go, ye shall not go empty: 22 But
every woman shall borrow of her neighbour, 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.
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, v. 16, 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, v.
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 (v. 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 (v.
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, v. 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, v. 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, v. 21, 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.
Contents
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