TRV
See on the biblical-era map
Study This Verse
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
Historical 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.
It is upon us who continue in this quiet and peaceful course of life that the truth will shine, illuminating the eyes of our soul with its own rays. This truth, which was then manifested by the ineffable and mysterious illumination that came to Moses, is God. And if the flame by which the soul of the prophet was illuminated was kindled from a thorny bush, even this fact will not be useless for our inquiry. For if truth is God and truth is light … such guidance of virtue leads us to know that light that has reached down even to human nature.… From this we learn also the mystery of the Virgin: The light of divinity which through birth shone from her into human life did not consume the burning bush, even as the flower of her virginity was not withered by giving birth. That light teaches us what we must do to stand within the rays of the true light: Sandaled feet cannot ascend that height where the light of truth is seen, but the dead and earthly covering skins, which was placed around our nature at the beginning when we were found naked because of disobedience to the divine will, must be removed from the feet of the soul. When we do this, the knowledge of the truth will result and manifest itself. The full knowledge of being comes about by purifying our opinion concerning nonbeing.
"I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob." Lo! how He shows that He is none other than "the God of Abraham, and the God of Isaac, and the God of Jacob"--He, "the Angel of the Great Counsel." Here he shows what great loving-kindness God herein exhibits. "Then Moses trembled, and durst not behold. Then said the Lord to him, Put off thy shoes from thy feet; for the place where thou standest is holy ground." Not a word of Temple, and the place is holy through the appearance and operation of Christ. Far more wonderful this than the place which is in the Holy of Holies: for there God is nowhere said to have appeared in this manner, nor Moses to have thus trembled. And then the greatness of His tender care.
Continue studying Acts 7:33 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Acts 7:33, a pivotal verse within Stephen's defense before the Sanhedrin, recounts the Lord's direct command to Moses at the burning bush to remove his sandals. This divine instruction serves as a profound declaration of the sacredness of the ground consecrated by God's immediate presence, underscoring the necessity of reverence and humility when encountering the Holy One of Israel, and foreshadowing Moses' divine commissioning for the liberation of his people.
Context
Literary Context
This verse is embedded within Stephen's lengthy historical recounting of Israel's relationship with God, presented as his defense against charges of blasphemy against the Temple and the Law. In Acts 7, Stephen systematically traces God's faithfulness from Abraham to the wilderness generation, culminating in the story of Moses. His narrative highlights God's presence and activity outside the confines of the Temple (e.g., with Abraham in Mesopotamia, Joseph in Egypt, and Moses in the wilderness), subtly challenging the Sanhedrin's rigid adherence to a localized understanding of God's dwelling. The encounter at the burning bush, detailed from Acts 7:30-34, is a central moment in Stephen's argument, establishing Moses' divine call and the initial revelation of God's holiness to him.
Historical & Cultural Context
The command to "put off thy shoes from thy feet" was a widely recognized gesture of reverence and humility in the ancient Near East, particularly when approaching sacred spaces, entering a king's presence, or signifying a solemn oath. Shoes, often soiled from travel, were considered defiling in holy places, symbolizing the removal of earthly impurities and the adoption of a posture of submission. The setting, the "wilderness of Mount Sinai" (also known as Horeb), was considered a desolate and unholy place by human standards, yet it became profoundly sacred through God's direct manifestation. This encounter was not in a man-made temple but in the raw, untamed wilderness, emphasizing that God's holiness is inherent to His being and not confined to human constructs.
Key Themes
Acts 7:33 contributes to several overarching themes within Stephen's speech and the book of Acts. Firstly, it powerfully illustrates the theme of Divine Presence and Holiness, demonstrating that God's immediate manifestation renders any location sacred, demanding a posture of awe and separation from the mundane. This challenges the notion that God's presence is limited to the Temple in Jerusalem, a point central to Stephen's argument that ultimately leads to his martyrdom. Secondly, it highlights Reverence and Humility as the appropriate human response to divine encounter, a theme echoed throughout Scripture when individuals stand before God's glory, as seen in Exodus 3:5 and Joshua 5:15. Finally, the verse underscores God's Sovereign Initiative and Commissioning, as He actively seeks out and prepares Moses for his monumental task, a pattern seen in God's calling of prophets and apostles throughout biblical history, including the apostles in Acts 1.
Exposition and Analysis
Key Word Analysis
Meaning "supreme in authority," "controller," or "Master." In this context, it refers to God Himself, emphasizing His absolute sovereignty and authority over all creation and over Moses. The use of "Lord" here signifies the divine speaker, establishing the ultimate source of the command and the holiness of the ground.
Meaning "to loosen," "destroy," or "unloose." The imperative "put off" is a direct command to Moses to remove his sandals. This action symbolizes the shedding of the common, the profane, and the earthly, in order to approach the divine in a state of reverence and humility, acknowledging the sacredness of the moment and place.
Meaning "sacred," "pure," "consecrated," or "set apart." This word describes the nature of the ground, not as inherently sacred, but as made so by the direct, manifest presence of God. It signifies a separation from the common or profane, indicating that the place is now dedicated to God and demands a unique and reverent approach.
Verse Breakdown
"Then said the Lord to him,"
This clause establishes the divine origin of the command. Stephen emphasizes that it is "the Lord" (God Himself) who speaks directly to Moses, signifying the supreme authority and weight of the subsequent instruction. This highlights God's personal engagement with His chosen servant and the direct nature of the revelation.
"Put off thy shoes from thy feet:"
This is the specific command given to Moses. It is an immediate, non-negotiable directive that requires a physical act of obedience. As discussed in the cultural context, this action symbolizes humility, reverence, and the acknowledgment of sacred space, preparing Moses for a holy encounter.
"for the place where thou standest is holy ground."
This final clause provides the divine rationale for the command. The ground is not holy by its own nature or by human consecration, but because God's manifest presence has transformed it into "holy ground." This declaration underscores God's immanence and transcendence, as His presence alone can sanctify any location, demanding a specific posture from those who approach Him.
Literary Devices
Stephen's use of this verse employs several literary devices. The most prominent is Quotation, as he directly cites Exodus 3:5, lending scriptural authority and historical weight to his argument. This direct quotation serves to connect his contemporary audience to the foundational moments of Israel's history and God's interaction with His people. Symbolism is also central, with the "shoes" representing the common, the defiling, or the earthly, and their removal symbolizing humility, reverence, and the shedding of worldly concerns when entering God's presence. The "holy ground" itself is a powerful Symbol of God's immediate, sanctifying presence, transforming an ordinary location into a sacred space. Furthermore, the entire encounter is a Theophany, a visible manifestation of God, which is a common literary and theological device in biblical narratives used to convey the awesome and transcendent nature of the divine.
Theological and Thematic Connections
Acts 7:33 profoundly connects to the broader biblical understanding of God's holiness and humanity's required response. It teaches that holiness is not merely an attribute of God but a transformative power that emanates from His presence, consecrating whatever He touches. This encounter at the burning bush serves as a foundational moment for understanding the concept of sacred space and the posture of reverence required of those who approach the divine. It establishes a theological precedent that God's presence, not human ritual or location, is the ultimate source of holiness. This principle challenges any notion that God can be confined to man-made structures or rituals, emphasizing His transcendence and sovereign ability to manifest anywhere He chooses.
Reflection and Application
The divine command to Moses in Acts 7:33 resonates deeply with believers today, calling us to cultivate a profound sense of reverence and awe in our daily lives. While we no longer encounter God in a burning bush on a physical mountain, the principle remains: wherever God's presence is acknowledged and honored, that space becomes "holy ground" in a spiritual sense. This challenges us to recognize the sacredness of our ordinary moments—in our homes, workplaces, and relationships—as opportunities to encounter the living God. It invites us to approach prayer, worship, and the reading of Scripture not as mundane tasks, but as sacred encounters demanding our full attention, humility, and submission. Our "shoes" can represent anything that hinders our full devotion or distracts us from God's presence—our pride, anxieties, or worldly concerns. By symbolically "putting off" these things, we prepare our hearts to truly meet with God and respond to His divine callings in our lives, just as Moses did.
Questions for Reflection
FAQ
Why did God specifically command Moses to remove his shoes?
The command to remove shoes was a deeply significant act in the ancient Near East, symbolizing reverence, humility, and the recognition of sacred space. Shoes, being in contact with the dust and impurities of the world, were considered defiling when entering a holy place or in the presence of royalty. By commanding Moses to remove his shoes, God was instructing him to shed all earthly defilement and adopt a posture of profound respect and submission before the manifest divine presence. This act prepared Moses' heart and mind for the holy encounter and underscored the absolute holiness of the God who was speaking, as also seen in Joshua's similar experience. It was a physical demonstration of spiritual awe.
Christ-Centered Fulfillment
Acts 7:33, while rooted in an Old Testament theophany, finds its ultimate fulfillment and transformation in Jesus Christ. The "holy ground" Moses stood upon was made sacred by God's temporary, localized presence. In Christ, however, God's holiness is not merely present at a place, but is fully embodied in a person. Jesus is the ultimate "holy ground," the very dwelling place of God among humanity (John 1:14). Through His perfect life, atoning death, and resurrection, Christ has not only revealed God's holiness but has also made a way for sinful humanity to approach a holy God without fear of consumption. The veil in the temple was torn (Matthew 27:51), signifying that access to God's presence is no longer restricted by physical barriers or ritualistic purification, but is granted freely through faith in Christ (Hebrews 10:19-22). Moreover, through Christ, believers are made holy and consecrated, becoming a "royal priesthood, a holy nation" (1 Peter 2:9), meaning that wherever a believer stands, Christ's indwelling presence makes that ground spiritually holy. We no longer need to remove physical shoes, but rather the "shoes" of sin and self-righteousness, to walk in the newness of life that Christ provides (Romans 6:4).