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 Exodus 3:1–6. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Moses in Egypt
was held in great honor:
Pharaoh’s daughter called him her own son
—yet rejecting this,
he chose to be just a shepherd,
living in hardship.
Continue studying Exodus 3:1 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.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
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
Exodus 3:1 introduces Moses in his humble and seemingly ordinary role as a shepherd for Jethro, his father-in-law, in the remote wilderness of Midian. This daily task, however, providentially leads him to a specific, desolate region that culminates at "the mountain of God, even to Horeb," thereby setting the profound stage for his pivotal divine encounter and the extraordinary calling to deliver the Israelites from Egyptian bondage.
Context
Literary Context
This verse serves as the immediate prelude to the dramatic burning bush encounter in Exodus 3:2-10. It bridges the narrative gap from Moses's flight from Egypt (detailed in Exodus 2) to his divine commission. By establishing Moses's mundane occupation and remote location, the text highlights the unexpected nature of God's revelation, emphasizing that God often intervenes in the ordinary moments and desolate places of life. The detailed description of his journey to Horeb underscores the intentionality of God's plan, setting the stage for the revelation of His name and purpose.
Historical & Cultural Context
Moses had spent forty years in exile in Midian, having fled Egypt after killing an Egyptian taskmaster (Exodus 2:11-15). During this extended period, he transitioned from a prince in Pharaoh's court to a humble shepherd, a vocation that was considered lowly by the Egyptians but highly valued in other cultures for its leadership qualities. Jethro, his father-in-law, is identified as a "priest of Midian," suggesting a spiritual leader in a nomadic, perhaps monotheistic, tradition, which provided a unique cultural and religious backdrop for Moses's family life. The "backside of the desert" (or "west side" or "far side") refers to a remote, arid, and often dangerous wilderness area, emphasizing Moses's isolation and dependence on divine guidance.
Key Themes
Exodus 3:1 contributes significantly to several key themes within the book of Exodus and the broader biblical narrative. It highlights Divine Providence, demonstrating God's meticulous orchestration of events and individuals, leading Moses to the precise location for his calling. The theme of Preparation and Humility is also prominent, as Moses's forty years as a shepherd in the wilderness served as a crucial period of character development, stripping him of his Egyptian princely identity and preparing him for monumental leadership. Furthermore, the verse introduces the concept of a Sacred Place, as Horeb is explicitly named "the mountain of God," foreshadowing its immense significance as the site where God would later deliver the Ten Commandments and establish His covenant with Israel (Exodus 19). This setting underscores God's initiative in choosing the time and place for His revelation.
Exposition and Analysis
Key Word Analysis
"to tend a flock; i.e. pasture it; intransitively, to graze (literally or figuratively); generally to rule; by extension, to associate with (as a friend)." This word describes Moses's primary occupation, highlighting his role as a shepherd. The broader meaning of "to rule" or "to guide" subtly foreshadows his future leadership of Israel, God's flock, through the wilderness.
"properly, the hind part; generally used as an adverb or conjunction, after (in various senses); after (that, -ward), again, at, away from, back (from, -side), behind, beside, by." This term indicates a remote, desolate, or western part of the desert, emphasizing Moses's isolation and the unexpected, unglamorous setting where God chose to appear. It signifies a place far removed from human habitation and distractions.
"a mountain or range of hills (sometimes used figuratively)." This word denotes a prominent geographical feature. When combined with "of God" (Hebrew, ʼĕlôhîym, H430), it transforms from a mere geological formation into a consecrated site, uniquely designated for divine encounter and revelation, establishing its profound theological significance even before the events unfold.
Verse Breakdown
"Now Moses kept the flock of Jethro his father in law, the priest of Midian:"
This clause establishes Moses's current identity and occupation. After fleeing Egypt, he has integrated into the family of Jethro, a Midianite priest, serving as a shepherd. This detail highlights his humble position and the forty years of quiet, perhaps mundane, preparation he has undergone, far removed from the royal courts of Egypt. It also introduces Jethro, a significant figure who would later offer Moses counsel.
"and he led the flock to the backside of the desert,"
This phrase describes Moses's specific action and destination within his shepherding duties. Leading the flock "to the backside" (or "far side," "west side") of the desert implies a journey into a remote, isolated, and desolate region, away from common paths and settlements. This isolation is crucial, as it sets the scene for an undisturbed and profoundly personal divine encounter, free from the distractions of human society.
"and came to the mountain of God, [even] to Horeb."
This final clause identifies the ultimate destination and its profound significance. The "mountain of God" immediately consecrates the location, indicating it is a place uniquely set apart for divine manifestation. The explicit identification "even to Horeb" (often synonymous with Mount Sinai) pinpoints the exact sacred site where God would later deliver the Law and establish His covenant with Israel, underscoring God's precise and intentional orchestration of Moses's path.
Literary Devices
Exodus 3:1 employs several literary devices to set the stage for the dramatic events that follow. Foreshadowing is evident in the designation of "the mountain of God," which immediately imbues Horeb with sacred significance, hinting at the momentous divine revelations that are about to occur there, particularly the giving of the Law. The phrase "backside of the desert" serves as Symbolism for Moses's period of obscurity, isolation, and spiritual preparation, contrasting sharply with his former life in Pharaoh's court. This desolate location also creates a sense of Anticipation, as the reader is led to wonder why such an ordinary man is being led to such an extraordinary, divinely designated place. The detailed, almost mundane description of Moses's daily task before the miraculous encounter also highlights Juxtaposition, emphasizing the contrast between the ordinary human activity and the impending extraordinary divine intervention.
Theological and Thematic Connections
Exodus 3:1 serves as a profound testament to God's sovereign providence and His unique methods of preparing individuals for His divine purposes. Moses's forty years as a shepherd in the desolate Midianite wilderness were not wasted time but a crucial period of spiritual and personal formation. This time honed his patience, resilience, and leadership skills, stripping away his princely arrogance and cultivating a humble dependence on God, all necessary qualities for leading a vast, often rebellious, nation through the desert. This verse powerfully illustrates that God often calls and equips His chosen instruments not from positions of power or prestige, but from obscurity and in the midst of ordinary, even menial, tasks, demonstrating His ability to use anyone, anywhere, for His extraordinary plans.
Reflection and Application
Exodus 3:1 offers a powerful and enduring message for believers today, reminding us that God's preparation for our greatest callings often occurs in the quiet, unseen, and seemingly unproductive seasons of our lives. Our "backside of the desert" moments—whether periods of waiting, learning, obscurity, or even hardship—are not wasted time. Instead, they are divinely appointed opportunities for God to refine our character, cultivate humility, and equip us with the necessary skills and spiritual fortitude for future service. This verse encourages us to embrace faithfulness in our everyday responsibilities, no matter how mundane they may seem, for it is often in these ordinary contexts that God chooses to reveal His extraordinary presence and initiate His transformative plans. We are called to trust in His timing and His methods, knowing that He is meticulously orchestrating our paths, leading us to our own "mountains of God" where He desires to meet us and unfold His purposes.
Questions for Reflection
FAQ
Why is Horeb called "the mountain of God" even before God's specific revelation there?
The designation "the mountain of God" (Hebrew: har ha'Elohim) indicates that Horeb was already consecrated or set apart by God's preordained purpose, even before the specific events of the burning bush or the giving of the Law. It signifies that this mountain was divinely chosen as a special place for God's manifestation and communication, reflecting His sovereign plan rather than merely being a location that became sacred after an event. It underscores God's initiative in selecting the site for His pivotal interactions with Moses and later, with Israel, highlighting the mountain's inherent sacredness in God's divine economy.
Christ-Centered Fulfillment
Exodus 3:1, with its depiction of Moses's humble preparation in the wilderness and his divine encounter at "the mountain of God," profoundly foreshadows the person and work of Jesus Christ. Moses, called from obscurity to lead God's people out of physical bondage, serves as a powerful type of Christ, the ultimate Prophet and Shepherd who leads His flock out of spiritual bondage to sin. Just as Moses spent forty years prepared in the desert, Jesus Himself endured forty days in the wilderness, facing temptation and preparing for His public ministry (Matthew 4:1-11). While Horeb was the mountain where the Law was given, revealing God's holiness and humanity's inability to perfectly obey, Christ is the greater "mountain of God"—the ultimate and perfect revelation of God's character, not through a written code but through His very person and His atoning sacrifice. He fulfills the demands of the Law and establishes a new covenant of grace, leading His people not to a physical mountain, but to spiritual freedom, direct communion with God, and eternal life through His finished work on the cross (Hebrews 12:18-24). Jesus is the true Shepherd who lays down His life for His sheep (John 10:11), leading them to green pastures and still waters, ultimately bringing them into the presence of God the Father.