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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Acts 7:30–41. His three-level outline is real structure in the source text, so it is rendered as structure.
Stephen here proceeds in his story of Moses; and let any one judge whether these are the words of one that was a blasphemer of Moses or no; nothing could be spoken more honourably of him. Here is,
I.The vision which he saw of the glory of God at the bush (Act 7:30):
When forty years had expired (during all which time Moses was buried alive in Midian, and was now grown old, and one would think past service), that it might appear that all his performances were products of a divine power and promise (as it appeared that Isaac was a child of promise by his being born of parents stricken in years), now, at eighty years old, he enters upon that post of honour to which he was born, in recompence for his self-denial at forty years old. Observe,
1.Where God appeared to him: In the wilderness of Mount Sinai, Act 7:30. And, when he appeared to him there, that was holy ground (Act 7:33), which Stephen takes notice of, as a check to those who prided themselves in the temple, that holy place, as if there were no communion to be had with God but there; whereas God met Moses, and manifested himself to him, in a remote obscure place in the wilderness of Sinai. They deceive themselves if they think God is confined to places; he can bring his people into a wilderness, and there speak comfortably to them.
2.How he appeared to him: In a flame of fire (for our God is a consuming fire), and yet the bush, in which this fire was, though combustible matter, was not consumed, which, as it represented the state of Israel in Egypt (where, though they were in the fire of affliction, yet they were not consumed), so perhaps it may be looked upon as a type of Christ's incarnation, and the union between the divine and human nature: God, manifested in the flesh, was as the flame of fire manifested in the bush.
3.How Moses was affected with this:
(1.)He wondered at the sight, Act 7:31. It was a phenomenon with the solution of which all his Egyptian learning could not furnish him. He had the curiosity at first to pry into it: I will turn aside now, and see this great sight; but the nearer he drew the more he was struck with amazement; and,
(2.)He trembled, and durst not behold, durst not look stedfastly upon it; for he was soon aware that it was not a fiery meteor, but the angel of the Lord; and no other than the Angel of the covenant, the Son of God himself. This set him a trembling. Stephen was accused for blaspheming Moses and God (Act 6:11), as if Moses had been a little god; but by this it appears that he was a man, subject to like passions as we are, and particularly that of fear, upon any appearance of the divine majesty and glory.
II.The declaration which he heard of the covenant of God (Act 7:32):
The voice of the Lord came to him; for faith comes by hearing; and this was it: I am the God of Isaac, and the God of Jacob; and therefore, 1. "I am the same that I was." The covenant God made with Abraham some ages ago was, I will be to thee a God, a God all-sufficient. "Now," saith God, "that covenant is still in full force; it is not cancelled nor forgotten, but I am, as I was, the God of Abraham, and now I will make it to appear so;" for all the favours, all the honours God put upon Israel, were founded upon this covenant with Abraham, and flowed from it. 2. "I will be the same that I am." For if the death of Abraham, Isaac, and Jacob, cannot break the covenant-relation between God and them (as by this it appears it cannot), then nothing else can: and then he will be a God, (1.) To their souls, which are now separated from their bodies. Our Saviour by this proves the future state, Mat 22:31, Mat 22:32. Abraham is dead, and yet God is still his God, therefore Abraham is still alive. God never did that for him in this world which would answer the true intent and full extent of that promise, that he would be the God of Abraham; and therefore it must be done for him in the other world. Now this is that life and immortality which are brought to light by the gospel, for the full conviction of the Sadducees, who denied it. Those therefore who stood up in defence of the gospel, and endeavoured to propagate it, were so far from blaspheming Moses that they did the greatest honour imaginable to Moses, and that glorious discovery which God made of himself to him at the bush. (2.) To their seed. God, in declaring himself thus the God of their fathers, intimated his kindness to their seed, that they should be beloved for the fathers' sakes, Rom 11:28; Deu 7:8. Now the preachers of the gospel preached up this covenant, the promise made of God unto the fathers; unto which promise those of the twelve tribes that did continue serving God hoped to come, Act 26:6, Act 26:7. And shall they, under colour of supporting the holy place and the law, oppose the covenant which was made with Abraham and his seed, his spiritual seed, before the law was given, and long before the holy place was built? Since God's glory must be for ever advanced, and our glorying for ever silenced, God will have our salvation to be by promise, and not by the law; the Jews therefore who persecuted the Christians, under pretence that they blasphemed the law, did themselves blaspheme the promise, and forsook all their own mercies that were contained in it.
III.The commission which God gave him to deliver Israel out of Egypt.
The Jews set up Moses in competition with Christ, and accused Stephen as a blasphemer because he did not do so too. But Stephen here shows that Moses was an eminent type of Christ, as he was Israel's deliverer. When God had declared himself the God of Abraham he proceeded, 1. To order Moses into a reverent posture: "Put off thy shoes from thy feet. Enter not upon sacred things with low, and cold, and common thoughts. Keep thy foot, Ecc 5:1. Be not hasty and rash in thy approaches to God; tread softly." 2. To order Moses into a very eminent service. When he is ready to receive commands, he shall have commission. He is commissioned to demand leave from Pharaoh for Israel to go out of his land, and to enforce that demand, Act 7:34. Observe, (1.) The notice God took both of their sufferings and of their sense of their sufferings: I have seen, I have seen their affliction, and have heard their groaning. God has a compassionate regard to the troubles of his church, and the groans of his persecuted people; and their deliverance takes rise from his pity. (2.) The determination he fixed to redeem them by the hand of Moses: I am come down to deliver them. It should seem, though God is present in all places, yet he uses that expression here of coming down to deliver them because that deliverance was typical of what Christ did, when, for us men, and for our salvation, he came down from heaven; he that ascended first descended. Moses is the man that must be employed: Come, and I will send thee into Egypt: and, if God send him, he will own him and give him success.
IV.His acting in pursuance of this commission, wherein he was a figure of the Messiah.
And Stephen takes notice here again of the slights they had put upon him, the affronts they had given him, and their refusal to have him to reign over them, as tending very much to magnify his agency in their deliverance.
1.God put honour upon him whom they put contempt upon (Act 7:35): This Moses whom they refused (whose kind offers and good offices they rejected with scorn, saying, Who made thee a ruler and a judge? Thou takest too much upon thee, thou son of Levi, Num 16:3), this same Moses did God send to be a ruler, and a deliverer, by the hand of the angel which appeared to him in the bush. It may be understood either that God sent to him by the hand of the angel going along with him he became a complete deliverer. Now, by this example, Stephen would intimate to the council that this Jesus whom they now refused, as their fathers did Moses, saying, Who made thee a prophet and a king? Who gave thee this authority? even this same has God advanced to be a prince and a Saviour, a ruler and a deliverer; as the apostles had told them awhile ago (Act 5:30, Act 5:31), that the stone which the builders refused was become the head-stone in the corner, Act 4:11.
2.God showed favour to them by him, and he was very forward to serve them, though they had thrust him away. God might justly have refused them his service, and he might justly have declined it; but it is all forgotten: they are not so much as upbraided with it, Act 4:36. He brought them out, notwithstanding, after he had shown wonders and signs in the land of Egypt (which were afterwards continued for the completing of their deliverance, according as the case called for them) in the Red Sea and in the wilderness forty years. So far is he from blaspheming Moses that he admires him as a glorious instrument in the hand of God for the forming of the Old Testament church. But it does not at all derogate from his just honour to say that he was but an instrument, and that he is outshone by this Jesus, whom he encourages these Jews yet to close with, and to come into his interest, not fearing but that then they should be received into his favour, and receive benefit by him, as the people of Israel were delivered by Moses, though they had once refused him.
V.His prophecy of Christ and his grace, Act 4:37.
He not only was a type of Christ (many were so that perhaps had not an actual foresight of his day), but Moses spoke of him (Act 4:37): This is that Moses who said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren. This is spoken of as one of the greatest honours God put upon him (nay, as that which exceeded all the rest), that by him he gave notice to the children of Israel of the great prophet that should come into the world, raised their expectation of him, and required them to receive him. When his bringing them out of Egypt is spoken of it is with an emphasis of honour, This is that Moses, Exo 6:26. And so it is here, This is that Moses. Now this is very full to Stephen's purpose; in asserting that Jesus should change the customs of the ceremonial law, he was so far from blaspheming Moses that really he did him the greatest honour imaginable, by showing how the prophecy of Moses was accomplished, which was so clear, that, as Christ told them himself, If they had believed Moses, they would have believed him, Joh 5:46.
1.Moses, in God's name, told them that, in the fulness of time, they should have a prophet raised up among them, one of their own nation, that should be like unto him (Deu 18:15, Deu 18:18), - a ruler and a deliverer, a judge and a lawgiver, like him, - who should therefore have authority to change the customs that he had delivered, and to bring in a better hope, as the Mediator of a better testament.
2.He charged them to hear that prophet, to receive his dictates, to admit the change he would make in their customs, and to submit to him in every thing; "and this will be the greatest honour you can do to Moses and to his law, who said, Hear you him; and came to be a witness to the repetition of this charge by a voice from heaven, at the transfiguration of Christ, and by his silence gave consent to it," Mat 17:5.
VI.The eminent services which Moses continued to do to the people of Israel, after he had been instrumental to bring them out of Egypt, Act 7:38. And herein also he was a type of Christ, who yet so far exceeds him that it is no blasphemy to say, "He has authority to change the customs that Moses delivered." It was the honour of Moses,
1.That he was in the church in the wilderness; he presided in all the affairs of it for forty years, was king in Jeshurun, Deu 33:5. The camp of Israel is here called the church in the wilderness; for it was a sacred society, incorporated by a divine charter under a divine government, and blessed with divine revelation. The church in the wilderness was a church, though it was not yet perfectly formed, as it was to be when they came to Canaan, but every man did that which was right in his own eyes, Deu 12:8, Deu 12:9. It was the honour of Moses that he was in that church, and many a time it had been destroyed if Moses had not been in it to intercede for it. But Christ is the president and guide of a more excellent and glorious church than that in the wilderness was, and is more in it, as the life and soul of it, than Moses could be in that.
2.That he was with the angel that spoke to him in the mount Sinai, and with our fathers - was with him in the holy mount twice forty days, with the angel of the covenant, Michael, our prince. Moses was immediately conversant with God, but never lay in his bosom as Christ did from eternity. Or these words may be taken thus: Moses was in the church in the wilderness, but it was with the angel that spoke to him in mount Sinai, that is, at the burning bush; for that was said to be at mount Sinai (Act 7:30); that angel went before him, and was guide to him, else he could not have been a guide to Israel; of this God speaks (Exo 23:20), I send an angel before thee, and Exo 33:2. And see Num 20:16. He was in the church with the angel, without whom he could have done no service to the church; but Christ is himself that angel which was with the church in the wilderness, and therefore has an authority above Moses.
3.That he received the lively oracles to give unto them; not only the ten commandments, but the other instructions which the Lord spoke unto Moses, saying, Speak them to the children of Israel.
(1.)The words of God are oracles, certain and infallible, and of unquestionable authority and obligation; they are to be consulted as oracles, and by them all controversies must be determined.
(2.)They are lively oracles, for they are the oracles of the living God, not of the dumb and dead idols of the heathens: the word that God speaks is spirit and life; not that the law of Moses could give life, but it showed the way to life: If thou wilt enter into life, keep the commandments.
(3.)Moses received them from God, and delivered nothing as an oracle to the people but what he had first received from God.
(4.)The lively oracles which he received from God he faithfully gave to the people, to be observed and preserved. It was the principal privilege of the Jews that to them were committed the oracles of God; and it was by the hand of Moses that they were committed. As Moses gave them not that bread, so neither did he give them that law from heaven (Joh 6:32), but God gave it to them; and he that gave them those customs by his servant Moses might, no doubt, when he pleased, change the customs by his Son Jesus, who received more lively oracles to give unto us than Moses did.
VII.The contempt that was, after this, and notwithstanding this, put upon him by the people.
Those that charged Stephen with speaking against Moses would do well to answer what their own ancestors had done, and they tread in their ancestors' steps.
1.They would not obey him, but thrust him from them, Act 7:39. They murmured at him, mutinied against him, refused to obey his orders, and sometimes were ready to stone him. Moses did indeed give them an excellent law, but by this it appeared that it could not make the comers there unto perfect (Heb 10:1), for in their hearts they turned back again into Egypt, and preferred their garlic and onions there before the manna they had under the guidance of Moses, or the milk and honey they hoped for in Canaan. Observe, Their secret disaffection to Moses, with their inclination to Egyptianism, if I may so call it. This was, in effect, turning back to Egypt; it was doing it in heart. Many that pretend to be going forward towards Canaan, by keeping up a show and profession of religion, are, at the same time, in their hearts turning back to Egypt, like Lot's wife to Sodom, and will be dealt with as deserters, for it is the heart that God looks at. Now, if the customs that Moses delivered to them could not prevail to change them, wonder not that Christ comes to change the customs, and to introduce a more spiritual way of worship.
2.They made a golden calf instead of him, which besides the affront that was thereby offered to God, was a great indignity to Moses: for it was upon this consideration that they made the calf, because "as for this Moses, who brought us out of the land of Egypt, we know not what is become of him; therefore make us gods of gold;" as if a calf were sufficient to supply the want of Moses, and as capable of going before them into the promised land. So they made a calf in those days when the law was given them, and offered sacrifices unto the idol, and rejoiced in the work of their own hands. So proud were they of their new god that when they had sat down to eat and drink, they rose up to play! By all this it appears that there was a great deal which the law could not do, in that it was weak through the flesh; it was therefore necessary that this law should be perfected by a better hand, and he was no blasphemer against Moses who said that Christ had done it.
Historical interpretation
Three Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"And when forty years were expired, there appeared to him in the wilderness of mount Sinai an angel of the Lord in a flame of fire in a bush." Do you mark that it is not hindered by lapse of time? For when he was an exile, when a stranger, when he had now passed much time in a foreign land, so as to have two sons, when he no longer expected to return, then does the Angel appear to him. The Son of God he calls an Angel, as also he calls Him man. Appears in the desert, not in a temple. See how many miracles are taking place, and no word of Temple, no word of Sacrifice. And here also not simply in the desert, but in the bush. "When Moses saw it, he wondered at the sight: and as he drew near to behold it, the voice of the Lord came unto him." Lo! he was deemed worthy of the Voice also.
And as he came near to observe, the voice of the Lord came: I am the God of your fathers. In the Greek it is written thus: A voice came from heaven saying to him: I am the God of your brothers, remove the sandals from your feet. For the place where you stand is holy ground. This place, according to moral sense, admonishes us that while standing in the Church, which is rightly called holy ground, we should renounce dead works.
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Summary
Acts 7:31 captures a pivotal moment in Stephen's defense before the Sanhedrin, recounting Moses' awe-struck encounter with the divine at the burning bush. As Moses beheld the miraculous sight, he was filled with wonder, and as he drew nearer to investigate, the authoritative voice of the Lord directly addressed him. This verse highlights God's initiative in revealing Himself and calling His chosen instruments, setting the stage for Moses' commission as the deliverer of Israel.
Context
Literary Context
Acts 7:31 is embedded within Stephen's lengthy and polemical speech, which spans from Acts 7:2 to Acts 7:53. Stephen, accused of blasphemy against the temple and the law, systematically recounts Israel's history, emphasizing God's consistent presence and action outside the temple, often through figures rejected by their own people. This specific verse falls within his detailed narrative of Moses' life and calling, beginning in Acts 7:20 and extending through Moses' leadership. Stephen's purpose in recounting the burning bush incident (originally found in Exodus 3) is to demonstrate God's direct communication and commissioning of Moses, thereby validating Moses' authority and, by extension, God's pattern of working through chosen individuals, a pattern that culminates in Jesus Christ. The preceding verse, Acts 7:30, sets the scene by describing the appearance of "an angel of the Lord in a flame of fire in a bush."
Historical & Cultural Context
The event described in Acts 7:31, Moses' encounter at the burning bush, occurred in the wilderness near Mount Horeb (Sinai) while Moses was tending Jethro's flock. This was during Moses' forty-year exile from Egypt, a period of quiet preparation after his initial, failed attempt to deliver his people (Exodus 2:11-15). Culturally, direct divine encounters were rare and profoundly significant, often marking a turning point in an individual's life and in the history of God's people. The concept of "holy ground" (Exodus 3:5) was deeply ingrained, signifying a place where God's presence was uniquely manifest, demanding reverence and separation. Stephen's audience, the Sanhedrin, would have been intimately familiar with this foundational narrative from the Torah, making Moses' experience a powerful and undeniable precedent for divine revelation outside traditional sacred spaces, a point Stephen subtly uses to critique their rigid adherence to the temple.
Key Themes
This verse contributes to several overarching themes within Stephen's speech and the broader book of Acts. Firstly, it underscores the theme of Divine Initiative and Revelation. God is not passive but actively seeks to communicate with humanity, initiating contact with Moses in a dramatic and undeniable way. Secondly, it highlights God's Sovereignty and Call, demonstrating that God chooses and equips His servants for specific purposes, often in unexpected ways and places, as seen in Moses' call to deliver Israel from bondage (Exodus 3:10). Thirdly, the theme of Awe and Reverence is prominent in Moses' reaction to the supernatural "sight," emphasizing the appropriate human response to divine majesty. Finally, the narrative foreshadows the theme of God's Presence Not Confined to Buildings, a crucial point Stephen makes throughout his speech to challenge the Sanhedrin's temple-centric theology, showing that God met Moses in the wilderness, not in a tabernacle or temple.
Exposition and Analysis
Key Word Analysis
From the Greek word "thauma" meaning "wonder," this verb signifies to wonder, to be amazed, or to admire. Moses' reaction was one of profound astonishment and awe in the face of the extraordinary, supernatural phenomenon of the burning bush. It implies a deep emotional and intellectual response to something beyond ordinary human comprehension, highlighting the divine and miraculous nature of the sight.
Derived from the verb "horao" (to see), this noun refers to something gazed at, a spectacle, or specifically a supernatural vision. It emphasizes that what Moses perceived was not an ordinary occurrence but a divinely orchestrated manifestation intended to convey a message or reveal God's presence. It underscores the visual and miraculous aspect of the encounter that captivated Moses.
This term denotes a tone, an articulate sound, or a language. In this context, it refers to the direct, audible communication from God. The "voice of the Lord" signifies an authoritative and personal address, distinguishing it from mere natural sounds and confirming the divine origin of the message Moses was about to receive. It highlights God's active and direct engagement with humanity.
Verse Breakdown
"When Moses saw [it], he wondered at the sight:"
This clause describes Moses' initial perception and immediate emotional reaction to the burning bush. The "it" refers to the bush that was burning but not consumed, as described in Acts 7:30. Moses' "wonder" (Greek ethaumasen) signifies deep astonishment and awe, indicating that he recognized the extraordinary, supernatural nature of what he was witnessing. This was not a casual observation but a profound encounter that arrested his attention and evoked a sense of the divine.
"and as he drew near to behold [it],"
This part of the verse details Moses' subsequent action. Driven by his wonder and curiosity, Moses actively moved closer to the miraculous phenomenon. The phrase "drew near" (Greek prosérchomai) indicates an intentional approach, while "to behold" (Greek katanoéō) implies a careful, full observation, suggesting he wanted to understand the nature of this inexplicable sight. This act of drawing near is crucial, as it demonstrates Moses' receptiveness and willingness to engage with the divine revelation.
"the voice of the Lord came unto him,"
This final clause marks the culmination of the encounter: direct divine communication. As Moses approached, the "voice of the Lord" (Greek phōnḗ tou Kyríou) spoke to him. This signifies a personal, authoritative, and unmistakable address from God Himself, initiating the dialogue that would lead to Moses' divine commission. The phrase "came unto him" (Greek egeneto prós auton) emphasizes the directness and immediacy of God's communication, highlighting God's initiative in speaking to Moses.
Literary Devices
Stephen's recounting of Acts 7:31 masterfully employs several literary devices to enhance its impact. Narrative Progression is evident as Stephen moves chronologically through Moses' life, building to this pivotal moment of divine encounter. The use of Emphasis is clear in Moses' reaction: "he wondered at the sight," immediately drawing attention to the extraordinary nature of the event and Moses' appropriate response of awe. The phrase "the voice of the Lord came unto him" utilizes Divine Initiative, highlighting God's active role in revelation rather than Moses merely seeking Him out. Furthermore, the entire episode functions as Foreshadowing, setting the stage for Moses' subsequent commission as Israel's deliverer and mediator of the Law, a role that typologically points to Christ. The Symbolism of the burning bush, though not explicitly detailed in this verse, is implicitly present through the "sight" that evokes wonder, representing God's holy and consuming presence that paradoxically sustains life.
Theological and Thematic Connections
Acts 7:31 is a profound theological statement on God's nature and His interaction with humanity. It underscores God's active initiative in revealing Himself, not waiting for humanity to perfectly seek Him out, but breaking into human experience in powerful and undeniable ways. Moses' encounter at the burning bush is a foundational narrative for understanding divine call and commissioning, demonstrating that God equips those He chooses, often in unexpected circumstances and locations. The awe and wonder Moses experiences are a model for human reverence in the face of God's holiness and power, reminding us that true encounters with the divine are transformative and demand a response of humility and worship. This event establishes a pattern of God raising up deliverers and prophets, a pattern that Stephen will ultimately argue culminates in Jesus Christ, the ultimate Prophet and Deliverer.
Reflection and Application
Acts 7:31 invites us to cultivate a posture of attentiveness and reverence in our own lives, recognizing that God is continually revealing Himself, often in ways that defy our expectations or logic. Like Moses, we are called to be observant of the "sights" that might seem unusual or even mundane, for within them, God's presence and voice may be found. Moses' willingness to "draw near" despite his wonder teaches us the importance of pursuing God when He reveals Himself, rather than shrinking back in fear or skepticism. This verse reminds us that divine encounters are not merely for personal experience but often serve as preparation for a greater purpose or calling. Just as Moses was commissioned to lead Israel, we too are called to participate in God's redemptive work in the world. Our response to God's initiative should be one of humble inquiry and obedient readiness, trusting that His voice will guide us into His perfect will and equip us for every task He sets before us.
Questions for Reflection
FAQ
What is the significance of Moses "wondering at the sight" in Acts 7:31?
Moses "wondering at the sight" (Greek: ethaumasen epi tō horamati) signifies his profound astonishment and awe in the face of the burning bush that was not consumed. This reaction highlights the supernatural and miraculous nature of the event, indicating that Moses recognized it as something beyond ordinary natural phenomena. It underscores the divine majesty and power at play, preparing him for the direct communication from God that immediately followed. His wonder is an appropriate human response to a direct encounter with the holy and transcendent God, setting a tone of reverence for the subsequent divine revelation and commissioning.
Why does Stephen recount this specific event to the Sanhedrin?
Stephen recounts Moses' encounter at the burning bush to the Sanhedrin as a crucial part of his defense, which is essentially a historical survey of Israel's relationship with God. By detailing this event, Stephen makes several key points:
How does the "voice of the Lord" coming to Moses relate to divine communication in the Bible?
The "voice of the Lord" coming to Moses in Acts 7:31 (and Exodus 3:4) is a quintessential example of direct, audible divine communication in the Bible. It signifies God's personal and authoritative engagement with humanity. This direct address is a hallmark of significant revelatory moments, establishing a covenant, issuing a command, or commissioning a prophet. It underscores the personal nature of God, who desires to speak to His creation, and the clarity of His will. Such direct communication is a powerful demonstration of God's immanence, His presence and active involvement in the world, contrasting with the more indirect forms of revelation like natural law or general providence.
Christ-Centered Fulfillment
Acts 7:31, detailing Moses' encounter with the Lord at the burning bush, finds profound Christ-centered fulfillment in several ways. Moses, as the great prophet and deliverer of Israel, stands as a significant type of Christ. Just as God spoke directly to Moses from the burning bush, commissioning him to lead His people out of bondage, so too does God ultimately speak to humanity through His Son, Jesus Christ, who is the Word made flesh. The awe and wonder Moses experienced in the presence of God's holiness foreshadow the ultimate revelation of God's character and presence in Christ, in whom "all the fullness of the Deity lives in bodily form" (Colossians 2:9). The divine voice that came to Moses in the wilderness, calling him to a redemptive mission, points forward to Jesus, the ultimate Prophet whom God has sent to deliver humanity not from physical slavery, but from the bondage of sin and death (Matthew 1:21). Furthermore, the holiness of the ground where God manifested His presence at the bush (Exodus 3:5) is ultimately fulfilled in Christ, who is the very embodiment of God's holiness and through whom we can now approach God's throne of grace with confidence (Hebrews 4:16). The God who spoke to Moses is the same God who, in these last days, has spoken to us by His Son (Hebrews 1:1-2), making the divine encounter accessible and personal through the person and work of Jesus Christ.