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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 Exodus 3:11–15. His three-level outline is real structure in the source text, so it is rendered as structure.
God, having spoken to Moses, allows him also a liberty of speech, which he here improves; and,
I.He objects his own insufficiency for the service he was called to (Exo 3:11):
Who am I? He thinks himself unworthy of the honour, and not par negotio - equal to the task. He thinks he wants courage, and therefore cannot go to Pharaoh, to make a demand which might cost the demandant his head: he thinks he wants skill, and therefore cannot bring forth the children of Israel out of Egypt; they are unarmed, undisciplined, quite dispirited, utterly unable to help themselves; it is morally impossible to bring them out.
1.Moses was incomparably the fittest of any man living for this work, eminent for learning, wisdom, experience, valour, faith, holiness; and yet he says, Who am I? Note, The more fit any person is for service commonly the less opinion he has of himself: see Jdg 9:8, etc.
2.The difficulties of the work were indeed very great, enough to startle the courage and stagger the faith of Moses himself. Note, Even wise and faithful instruments may be much discouraged at the difficulties that lie in the way of the church's salvation.
3.Moses had formerly been very courageous when he slew the Egyptian, but now his heart failed him; for good men are not always alike bold and zealous.
4.Yet Moses is the man that does it at last; for God gives grace to the lowly. Modest beginnings are very good presages.
II.God answers this objection, Exo 3:12.
1.He promises him his presence: Certainly I will be with thee, and that is enough. Note, Those that are weak in themselves may yet do wonders, being strong in the Lord and in the power of his might; and those that are most diffident of themselves may be most confident in God. God's presence puts an honour upon the worthless, wisdom and strength into the weak and foolish, makes the greatest difficulties dwindle to nothing, and is enough to answer all objections.
2.He assures him of success, and that the Israelites should serve God upon this mountain. Note,
(1.)Those deliverances are most valuable which open to us a door of liberty to serve God.
(2.)If God gives us opportunity and a heart to serve him, it is a happy and encouraging earnest of further favours designed us.
III.He begs instructions for the executing of his commission, and has them, thoroughly to furnish him.
He desires to know by what name God would at this time make himself known, Exo 3:13.
1.He supposes the children of Israel would ask him, What is his name? This they would ask either,
(1.)To perplex Moses: he foresaw difficulty, not only in dealing with Pharaoh, to make him willing to part with them, but in dealing with them, to make them willing to remove. They would be scrupulous and apt to cavil, would bid him produce his commission, and probably this would be the trial: "Does he know the name of God? Has he the watch-word?" Once he was asked, Who made thee a judge? Then he had not his answer ready, and he would not be nonplussed so again, but would be able to tell in whose name he came. Or,
(2.)For their own information. It is to be feared that they had grown very ignorant in Egypt, by reason of their hard bondage, want of teachers, and loss of the sabbath, so that they needed to be told the first principles of the oracles of God. Or this question, What is his name? amounted to an enquiry into the nature of the dispensation they were now to expect: "How will God in it be known to us, and what may we depend upon from him?"
2.He desires instructions what answer to give them: "What shall I say to them? What name shall I vouch to them for the proof of my authority? I must have something great and extraordinary to say to them; what must it be? If I must go, let me have full instructions, that I may not run in vain." Note,
(1.)It highly concerns those who speak to people in the name of God to be well prepared beforehand.
(2.)Those who would know what to say must go to God, to the word of his grace and to the throne of his grace, for instructions, Eze 2:7; Eze 3:4, Eze 3:10, Eze 3:17.
(3.)Whenever we have any thing to do with God, it is desirable to know, and our duty to consider, what is his name.
IV.God readily gives him full instructions in this matter. Two names God would now be known by: -
1.A name that denotes what he is in himself (Exo 3:14): I am that I am. This explains his name Jehovah, and signifies,
(1.)That he is self-existent; he has his being of himself, and has no dependence upon any other: the greatest and best man in the world must say, By the grace of God I am what I am; but God says absolutely - and it is more than any creature, man or angel, can say - I am that I am. Being self-existent, he cannot but be self-sufficient, and therefore all-sufficient, and the inexhaustible fountain of being and bliss.
(2.)That he is eternal and unchangeable, and always the same, yesterday, today, and for ever; he will be what he will be and what he is; see Rev 1:8.
(3.)That we cannot by searching find him out. This is such a name as checks all bold and curious enquiries concerning God, and in effect says, Ask not after my name, seeing it is secret, Jdg 13:18; Pro 30:4. Do we ask what is God? Let it suffice us to know that he is what he is, what he ever was, and ever will be. How little a portion is heard of him! Job 26:14.
(4.)That he is faithful and true to all his promises, unchangeable in his word as well as in his nature, and not a man that he should lie. Let Israel know this, I AM hath sent me unto you.
2.A name that denotes what he is to his people. Lest that name I AM should amuse and puzzle them, he is further directed to make use of another name of God more familiar and intelligible: The Lord God of your fathers hath sent me unto you (Exo 3:15): Thus God had made himself know to him (Exo 3:6), and thus he must make him known to them,
(1.)That he might revive among them the religion of their fathers, which, it is to be feared, was much decayed and almost lost. This was necessary to prepare them for deliverance, Psa 80:19.
(2.)That he might raise their expectations of the speedy performance of the promises made unto their fathers. Abraham, Isaac, and Jacob, are particularly named, because with Abraham the covenant was first made, and with Isaac and Jacob often expressly renewed; and these three were distinguished from their brethren, and chosen to be the trustees of the covenant, when their brethren were rejected. God will have this to be his name for ever, and it has been, is, and will be, his name, by which his worshippers know him, and distinguish him from all false gods; see Kg1 18:36. Note, God's covenant-relation to his people is what he will be ever mindful of, what he glories in, and what he will have us never forget, but give him the glory of: if he will have this to be his memorial unto all generations, we have all the reason in the world to make it so with us, for it is a precious memorial.
Historical interpretation
Fifteen Centuries of Reception
21 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.
As there is one Beginning and therefore one God, so one is that Essence and Subsistence which indeed and truly and really is. It is this One who said “I am that I am,” and not two, that there be not two Beginnings; and from the One, a Son in nature and truth, is its own Word, its Wisdom, its Power, and inseparable from it.
That the activity of the Father and the Son is to be found both in saints and in sinners is clear from the fact that all rational beings are partakers of the word of God, that is, of reason, and so have implanted within them some seeds, as it were, of wisdom and righteousness, which is Christ. And all things that exist derive their share of being from him who truly exists, who said through Moses, “I am that I am”; which participation in God the Father extends to all, both righteous and sinners, rational and irrational creatures and absolutely everything that exists.
Everything that has ever existed or now exists derives its being from the One, the only existent and preexistent being, who also said, “I am the existent.” … As the only being and the eternal being, he is himself the cause of existence to all those to whom he has imparted existence from himself by his will and his power and gives existence to all things and their powers and forms, richly and ungrudgingly from himself.
While therefore I was giving serious thought to these and many other similar problems, I chanced upon those books which according to Jewish tradition were written by Moses and the prophets. In them I found the testimony of God the Creator about himself expressed in the following manner: “I am who I am,” and again, “Thus shall you say to the children of Israel: He who is, has sent me to you.” I was filled with admiration at such a clear definition of God, which spoke of the incomprehensible nature in language most suitable to our human understanding. It is known that there is nothing more characteristic of God than to be, because that itself which is does not belong to those things which will one day end or to those which had a beginning. But that which combines eternity with the power of unending happiness could never not have been, nor is it possible that one day it will not be, because what is divine is not liable to destruction, nor does it have a beginning. And since the eternity of God will not be untrue to itself in anything, he has revealed to us in a fitting manner this fact alone, that he is, in order to render testimony to his everlasting eternity.
As far then as we can reach, “He who is” and “God” are the special names of his essence; and of these especially “He who is,” not only because when he spoke to Moses in the mount, and Moses asked what his name was, this was what he called himself, bidding him say to the people, “I am has sent me,” but also because we find that this name is the more strictly appropriate. For the name theos [“God”], even if, as those who are skillful in these matters say, it were derived from theein [“to run”] or from aithein [“to blaze”], from continual motion, and because he consumes evil conditions of things (from which fact he is also called a consuming fire) would still be one of the relative names and not an absolute one, as again is the case with “Lord,” which also is called a name of God. “I am the Lord your God,” he says, “that is my name;” and “The Lord is his name.” But we are inquiring into a nature whose being is absolute and not [into being] bound up with something else. But being is in its proper sense peculiar to God and belongs to him entirely, and it is not limited or cut short by any before or after, for indeed in him there is no past or future.
The Lord said, I am that I am, thou shalt say, I AM hath sent me unto you. This is the true Name of God -- Eternity.
This is the God of Abraham, the God of Isaac, the God of Jacob, who appeared to Moses in the bush, concerning whom Moses says, “He who is has sent me.” It was not the Father who spoke to Moses in the bush, or in the desert, but the Son.
Christ therefore is and always is; for he who is, always is. And Christ always is, of whom Moses says, “He that is has sent me.”
Moreover, do you wish to learn about his eternity? Listen to what Moses said about the Father. When he had inquired what he should answer if he should be asked by the Egyptians who it was that had sent him, he was bidden to say, “He who is sent me.” Now the words “he who is” mean that he exists always and is without beginning and that he really exists and exists as Lord and Master.
There is one nature of God and one only; and this, and this alone, truly is. For absolute being is derived from no other source but is all its own. All things besides, that is, all things created, although they appear to be, soon are not. For there was a time when they were not, and that which once was not may again cease to be. God alone who is eternal, that is to say, who has no beginning, really deserves to be called an essence. Therefore also he says of him, “I am has sent me.” As the angels, the sky, the earth, the seas all existed at the time, it must have been as the absolute being that God claimed for himself that name of essence, which apparently was common to all. But because his nature alone is perfect and because in the three persons there subsists but one Godhead, which truly is and is one nature, whoever in the name of religion declares that there are in the Godhead three elements, three hypostases, that is, or essences, is striving really to predicate three natures of God.
Then too Plato’s definition of a philosopher—one who loves God—contains an idea which shines forth everywhere in Scripture. But the most palpable proof to my mind that he was conversant with the sacred books is this, that when Moses, informed by an angel that God wished him to deliver the Hebrews from Egypt, questioned the angel concerning the name of the one who had sent him, the answer received was this: “I am who I am. Thus shall you say to the children of Israel: he who is has sent me to you,” as though, in comparison with him who, being immutable, truly is, all mutable things are as if they were not. Now Plato had a passionate perception of this truth and was never tired of teaching it. Yet I doubt whether this idea can be found in any of the works of Plato’s predecessors except in the text “I am who I am, and you shall say to them, he who is has sent me to you.”
For although that immutable and ineffable nature does not admit of was and will be but only is (for it truly is, because it cannot be changed), and therefore it was proper for him to say, “I am who I am” and “You will say to the children of Israel, ‘He who is has sent me to you,’ ” nevertheless, on account of the changeableness of the times in which our mortality and our changeableness are involved, we do not falsely say was and will be and is. Was, in past ages; is, in present ones; will be, in future ones. Was, because he was never lacking; will be, because he will never be lacking; is, because he always is.
Perhaps it was hard even for Moses himself, as it is much also for us, and much more for us, to understand what was said, “I am who I am” and “He who is has sent me to you.” And if by chance Moses understood, when would they to whom he was being sent understand? Therefore the Lord put aside what man could not grasp and added what he could grasp. For he added and said, “I am the God of Abraham, and the God of Isaac and the God of Jacob.” This you can grasp. But what mind can grasp, “I am who I am”?
But now the Lord speaks to Moses—you know all this, and I won’t keep you longer on it, for lack of time—”I am who I am; he who is sent me.” When he asked God’s name, you see, this is what was said: “I am who I am. And you shall say to the children of Israel, he who is sent me to you.” What’s this all about? O God, O Lord of ours, what are you called? “I am called He is,” he said. What does it mean, I am called He is? “That I abide forever, that I cannot change.” Things which change are not, because they do not last. What is, abides. But whatever changes was something and will be something; yet you cannot say it is, because it is changeable. So the unchangeableness of God was prepared to suggest itself by this phrase “I am who I am.”
He is the first and greatest existence, who is utterly unchangeable and who could say most perfectly, “I am who I am, and you shall say to them, “He who is has sent me to you.” As a result, the other things which exist could not exist except by him, and these things are good insofar as they have received the ability to be.
Magnificently and divinely, therefore, our God said to his servant: “I am that I am,” and “You shall say to the children of Israel, He who is sent me to you.” For he truly is because he is unchangeable. For every change makes what was not, to be. Therefore he truly is, who is unchangeable; but all other things that were made by him have received being from him each in its own measure.
But God is without doubt a substance, or perhaps essence would be a better term, which the Greeks call ousia. For just as wisdom is so called from being wise and knowledge is so called from knowing, so essence is so called from being [esse]. And who possesses being in a higher degree than he, who said to his servant Moses, “I am who I am” and “He who is has sent me to you.” But all other things that are called essences or substances are susceptible of accidents, by which a change, whether great or small, is brought about in them. But there can be no accidents of this kind in God. Therefore only the essence of God, or the essence which God is, is unchangeable.
Hold most firmly and never doubt that the holy Trinity, the only true God, just as it is eternal, is likewise the only one by nature unchangeable. He indicates this when he says to his servant Moses, “I am which I am.”
So in Genesis [sic] he bade Moses say of himself, “Go and say to the children of Israel, I am who I am. He who is has sent me to you.” So he wanted his eternity to be denoted by the present tense. This use of present time (“today”) is acknowledged to be peculiar to the divine Scriptures in the sense of perpetuity.
The phrase “I am” belongs to the divinity. It does not change with time but is always there and remains eternal. So the reply to Moses was “I am who I am” and again “He who is has sent me.” But we must first investigate why God alone claims this term which denotes essence for himself. When it was spoken, there were angels, heavenly creatures and all earthly creatures as were decreed to exist. But because he is the only uncreated and eternal nature which did not begin in time and subsists as one divinity in three persons, God alone is rightly said to be, for he needs no one for his existence but ever abides by the strength of his own power. In it there is another mystery: a single syllable, sum (“I am”), is embraced by three letters, so we are taught that the holy Trinity is one God.
I am who am: That is, I am being itself, eternal, self-existent, independent, infinite; without beginning, end, or change; and the source of all other beings.
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Summary
In the pivotal encounter at the burning bush, records God's profound self-revelation to Moses, declaring His name as "I AM THAT I AM." This declaration, central to the divine commission of Moses, signifies God's absolute self-existence, eternal nature, unchanging character, and dynamic, active presence, thereby providing Moses with the ultimate divine authority and unwavering assurance necessary to lead the Israelites from Egyptian bondage.
Context
Literary Context
The revelation of God's name in Exodus 3:14 is the climax of Moses' divine commissioning at the burning bush, detailed in Exodus 3. Prior to this, Moses, having fled Egypt after killing an Egyptian, is now tending sheep in Midian. God calls him from a bush that burns but is not consumed, an extraordinary theophany that captures Moses' attention. Moses' initial reluctance and questions regarding his credibility and the identity of the God sending him (Exodus 3:11-13) directly precede and necessitate this profound divine self-disclosure. This moment sets the stage for the entire Exodus narrative, establishing the identity and authority of the God who will deliver Israel.
Historical & Cultural Context
In the ancient Near East, names were not merely labels but were believed to embody the essence, character, power, and authority of the individual or deity. To know someone's name was to gain insight into their nature and, in some cases, to wield power over them or to invoke their presence. Moses' question, "What is your name?" (Exodus 3:13), was therefore a deeply significant theological and practical inquiry. The Israelites, having been enslaved in Egypt for generations, were likely familiar with a pantheon of Egyptian deities. For them to trust Moses and for Moses to confront Pharaoh, a clear and authoritative revelation of the God of their ancestors—the covenant God of Abraham, Isaac, and Jacob—was essential. This name would distinguish the true God from all other gods and affirm His unique power and faithfulness.
Key Themes
Exodus 3 introduces several foundational themes central to the book of Exodus and the broader biblical narrative. The primary theme is Divine Revelation, as God actively discloses His identity and purpose to humanity, initiating a redemptive plan. This is intertwined with the theme of Covenant Faithfulness, as God remembers His covenant with the patriarchs (Exodus 2:24) and prepares to act on behalf of His oppressed people. The theme of Liberation and Deliverance is paramount, as God commissions Moses to lead Israel out of slavery. Furthermore, the chapter highlights Divine Sovereignty and Power, demonstrating God's absolute control over creation and history, and His ability to accomplish His will despite human limitations or powerful adversaries like Pharaoh. The revelation of "I AM THAT I AM" underpins all these themes, establishing God as the ultimate, self-existent authority.
Exposition and Analysis
Key Word Analysis
This plural noun, used here with a singular verb, refers to the supreme God. While it can denote "gods" in a general sense or even human judges, its specific use here, particularly with the article (implied in the context of the one God speaking), refers to the unique, ultimate, and exceedingly mighty Supreme Being. It underscores the divine authority and majesty of the speaker.
A primitive root meaning "to say," used with great latitude to convey various forms of communication, including commanding, declaring, or appointing. In this context, it emphasizes the direct, authoritative, and intentional nature of God's verbal self-revelation to Moses, highlighting that this is a spoken, personal disclosure.
A primitive root meaning "to exist, i.e., be or become, come to pass." In the form "Ehyeh" (first-person singular imperfect), it denotes an ongoing, continuous state of being. This word is the very essence of God's self-revelation, emphasizing His absolute self-existence (He simply is), His eternal nature (He always is), and His dynamic, active presence (He will be present and active). It is the foundational declaration of His being, intimately linked to the Tetragrammaton YHWH.
Verse Breakdown
"And God said unto Moses,"
This opening clause establishes the divine origin and direct nature of the communication. It is God, the supreme and mighty One, who initiates this profound dialogue with Moses, setting the stage for a revelation of unparalleled significance.
"I AM THAT I AM:"
This is the core of God's self-disclosure, Ehyeh Asher Ehyeh in Hebrew. It is a multifaceted declaration. It speaks to God's aseity (self-existence, uncaused being), His immutability (unchanging character, He is who He is and will always be), and His active presence (He will be present and faithful to His promises, "I will be what I will be" or "I will be there as I will be there"). This name signifies God's absolute freedom, sovereignty, and faithfulness.
"and he said,"
This phrase indicates a continuation of God's speech, now transitioning from His self-identification to the direct instruction for Moses. It signals the practical application of the divine name.
"Thus shalt thou say unto the children of Israel, I AM hath sent me unto you."
Here, God provides Moses with the specific message and authority needed for his mission. Moses is to declare that "I AM" (referring back to the self-existent, eternal, and ever-present God) is the one who has commissioned him. This empowers Moses with undeniable divine backing and assures the Israelites that their deliverance comes from the true and living God.
Literary Devices
The profound statement in Exodus 3:14 is rich in literary devices. The most prominent is Repetition, specifically the repetition of "I AM" (Ehyeh), which serves to emphasize the absolute and unchanging nature of God's being. This Divine Discourse is a direct self-revelation, a Theophany in linguistic form, where God unveils a core aspect of His identity through language. The phrase "I AM THAT I AM" also functions as a form of Circumlocution or Periphrasis, where the divine name is not directly given in its full, unutterable form (YHWH) but is revealed through a description of God's being, hinting at the ineffable mystery of His existence. This linguistic choice conveys both God's accessibility in revelation and His ultimate transcendence.
Theological and Thematic Connections
The declaration "I AM THAT I AM" is a cornerstone of biblical theology, revealing fundamental truths about God's nature. It primarily asserts God's aseity, His absolute self-existence, meaning He is the ultimate, uncaused source of all being, dependent on nothing outside Himself. This also underscores His immutability, signifying that His character, purposes, and promises are eternally unchanging and utterly reliable. Furthermore, the dynamic aspect of the name ("I will be what I will be") speaks to God's active and faithful presence with His people, assuring them of His unwavering commitment to His covenant and His ongoing involvement in human history. This revelation provides the ultimate basis for trust, worship, and reliance on God's sovereign power and unfailing love.
Reflection and Application
The revelation of "I AM THAT I AM" offers profound comfort and a solid foundation for our faith in a world characterized by change and uncertainty. To know that the God we worship is utterly self-existent means He needs nothing from us, yet graciously chooses to be involved in our lives. His unchanging nature assures us that His promises are steadfast, His love is constant, and His character is always true. When we face trials, doubts, or feel overwhelmed, we can rest in the truth that "I AM" is with us, actively present, providing strength, guidance, and peace. This divine name calls us to a posture of humble worship, profound trust, and confident reliance on the One who simply is—the ultimate reality, our ever-present help, and our eternal hope. It reminds us that our identity and security are found not in fleeting circumstances but in the unshakeable being of God.
Questions for Reflection
FAQ
What does "I AM THAT I AM" truly mean?
"I AM THAT I AM" (Hebrew: Ehyeh Asher Ehyeh) is God's profound self-revelation to Moses. It signifies God's absolute aseity (self-existence, meaning He is the source of His own being and dependent on nothing else), His immutability (eternal and unchanging nature), and His dynamic, active, and reliable presence. It conveys that God simply is, always has been, and always will be, and that He will be present with His people as He has promised, fulfilling His purposes.
How does "I AM" relate to the name YHWH?
The Hebrew Ehyeh ("I AM") is the first-person singular imperfect form of the verb hâyâh ("to be"). YHWH, the Tetragrammaton (often rendered "LORD" in English Bibles), is widely understood as the third-person singular imperfect form of the same verb, meaning "He Is" or "He Causes to Be." God's revelation of Ehyeh to Moses in Exodus 3:14 is His personal, immediate self-disclosure, providing the foundational meaning for His covenant name, YHWH, which emphasizes His continuous, active being and presence throughout history, particularly in relation to His covenant people, Israel.
Why did Moses ask for God's name, and why was it so important?
In ancient cultures, knowing a name was crucial because it revealed the essence, character, and authority of a person or deity. Moses' request for God's name in Exodus 3:13 was vital for several reasons: to gain credibility and authority when speaking to the enslaved Israelites and confronting Pharaoh, to understand the nature of the God who was commissioning him, and to assure the people that the God of their ancestors was still active, powerful, and faithful enough to deliver them from their oppression. It provided a unique identifier for the God of Israel amidst the many gods of Egypt.
Christ-Centered Fulfillment
The profound revelation of God's name "I AM THAT I AM" to Moses at the burning bush finds its ultimate and most glorious fulfillment in the person of Jesus Christ. Throughout the Gospel of John, Jesus repeatedly employs emphatic "I AM" statements, not merely as descriptive titles but as direct claims to divine identity, echoing the very name revealed to Moses. For instance, Jesus declares, "I AM the bread of life," "I AM the light of the world," "I AM the good shepherd," "I AM the resurrection and the life," "I AM the way, the truth, and the life," and "I AM the true vine." These declarations culminate in His stunning assertion in John 8:58: "Before Abraham was, I am." This statement, met with attempts to stone Him for blasphemy, unequivocally asserts Jesus' pre-existence, eternal nature, and divine identity as the very God who spoke from the burning bush. Jesus is not merely a prophet or a teacher; He is the living embodiment of the self-existent, unchanging, and ever-present God, who came to dwell among humanity (John 1:14), fulfilling the promise of God's active presence and delivering His people from the ultimate bondage of sin and death.