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Commentary on Exodus 3 verses 1–6
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.
When Moses had seen the bush burning and not being consumed he was astonished at the sight and said, “I will cross over and see this sight.” He certainly also did not mean that he was about to cross over some earthly space, or to ascend mountains or to descend the steep sides of valleys. The vision was near him, in his countenance and in his eyes. But he says, “I will cross over,” that he might show that he, reminded forcefully by the heavenly vision, ought to ascend to a higher life and cross over to better things than those in which he was.
Moses, too, passing by things of this world, saw a great sight and said, “I will turn aside and see this great sight,” for had he been held by the fleeting pleasures of this world he would not have seen so great a mystery.
Moses says, “I must go over to look at this remarkable sight.” If he does not go over, that is, if he does not escape all vice, he cannot behold the great marvel.
When Moses sought the glory of contemplation on high, he said, “I will pass over and see this vision.” For unless he had withdrawn the footsteps of his heart from love of the world, he would never have been able to understand heavenly things.
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SUMMARY
Exodus 3:3 captures Moses's pivotal moment of decision and intentionality as he observes the miraculous phenomenon of a bush burning without being consumed. This verse marks Moses's immediate, inquisitive response to a divine manifestation, setting the stage for his direct encounter with God and initiating the prophetic call that would profoundly shape biblical history and the destiny of Israel.
CONTEXT
EXPOSITION AND ANALYSIS
Exodus 3:3 records Moses's immediate and crucial response to the divine manifestation. Upon observing the remarkable sight of a bush ablaze yet miraculously unconsumed, Moses declares his intention: "And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt." This statement reveals a profound curiosity and an intuitive recognition that what he witnesses transcends the natural order.
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 3:3 employs several powerful literary devices. The most prominent is Paradox, evident in the "bush is not burnt." This contradiction of a burning object remaining unconsumed immediately signals a supernatural event, defying natural laws and demanding attention. It symbolizes God's unique nature as a consuming fire (Deuteronomy 4:24) who can nevertheless dwell among His people without destroying them, a theme central to the tabernacle and temple. There is also Symbolism, as the humble "bush" (Hebrew: çᵉneh) might subtly allude to the humble state of Israel in bondage, or perhaps even the inconspicuous nature of God's chosen vessel, Moses. The bush also prefigures Mount Sinai (Hebrew: Sînay), the mountain of the Law, given the phonetic similarity between çᵉneh and Sînay, suggesting the profound significance of the location for God's covenantal revelation. Finally, Moses's statement demonstrates Foreshadowing, as his act of "turning aside" is a prelude to his entire life's mission, where he will repeatedly turn from his own plans to follow God's direction.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 3:3 serves as a foundational text for understanding divine revelation and human response. It underscores that God takes the initiative in revealing Himself, often in unexpected and miraculous ways, compelling human attention. Moses's decision to "turn aside" is not merely an act of curiosity but a profound spiritual posture of attentiveness and humility, demonstrating that encountering God often requires a willingness to interrupt our routines and deeply engage with the inexplicable. The paradox of the unconsumed bush highlights God's holiness and power, signifying His ability to be intimately present without annihilating, thus preparing Moses for a relationship with a God who is both transcendent and immanent. This encounter sets the stage for God's self-identification as "I AM WHO I AM" (Exodus 3:14), revealing His eternal, self-existent nature and His unwavering commitment to His covenant people.
REFLECTION AND APPLICATION
Moses's reaction in Exodus 3:3 offers a profound lesson for believers today. In a world saturated with distractions, noise, and constant demands on our attention, the call to "turn aside" from our routines and busyness to notice God's presence and activity remains vital. God often communicates not through overwhelming displays that force our attention, but through subtle signs, quiet promptings, or unusual circumstances that demand our intentional discernment and spiritual curiosity. This verse encourages us to cultivate a posture of attentiveness, a readiness to pause and investigate what seems out of the ordinary, recognizing that such moments might be God drawing us closer, preparing us for a divine assignment, or simply revealing more of His character. Just as Moses's curiosity and willingness to deviate from his path led directly to his divine calling and the beginning of Israel's deliverance, our openness to God's unexpected manifestations can lead to profound spiritual encounters, a deeper understanding of His will, and a readiness to participate in His redemptive work in the world.
Questions for Reflection
FAQ
Why did the bush burn without being consumed?
Answer: The unconsumed burning bush is a profound miracle, serving as a unique theophany—a visible manifestation of God's presence. It symbolizes God's holiness and His infinite power, demonstrating His ability to dwell among His people without destroying them, unlike a typical consuming fire. While God is indeed a "consuming fire" (Hebrews 12:29) in His judgment against sin, here the fire signifies a sustaining, purifying, and non-destructive presence, indicating an invitation to covenant and relationship. This paradox highlights God's unique nature, His control over creation, and His specific intention to communicate with Moses without obliterating him, preparing him for the weighty task of leading Israel.
What is the significance of Moses "turning aside"?
Answer: Moses's act of "turning aside" (Hebrew: çûwr) is deeply significant. It signifies his attentiveness, curiosity, and willingness to deviate from his routine shepherding duties to investigate the extraordinary. This is not merely a physical act but a spiritual posture of receptivity, crucial for encountering the divine. It demonstrates that Moses was not so engrossed in his mundane tasks that he missed God's unusual intervention. His willingness to step outside his comfort zone and prioritize the inexplicable over his routine tasks shows a humble and open spirit, which God honors. This act teaches that spiritual encounters often require intentional focus, a readiness to pause, and a willingness to engage with God's unexpected manifestations.
CHRIST-CENTERED FULFILLMENT
The divine encounter at the burning bush in Exodus 3:3 powerfully prefigures the ultimate revelation of God's presence and redemptive purpose in Jesus Christ. Just as God manifested Himself in fire without consuming the bush, Christ embodies the fullness of deity dwelling in human flesh (Colossians 2:9), a divine presence that sustains and redeems rather than destroys. Moses was called from the bush to deliver Israel from bondage and mediate the Old Covenant Law given at Sinai; Christ is the greater Prophet and Deliverer (Deuteronomy 18:15), who perfectly fulfills the Law and establishes the New Covenant through His own unblemished sacrifice (Hebrews 9:15). The burning bush signifies God's initiative to dwell among His people and call a mediator, a promise fully realized in Christ, who is God with us—Immanuel (Matthew 1:23), the ultimate mediator, and the very Word made flesh (John 1:14). In Christ, the paradox of God's holiness and His intimate presence is perfectly resolved, as He reconciles humanity to a holy God.