Exodus 3:6

KJV

Moreover he said, I [am] the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God.

KJV (with Strong's)

Moreover he said {H559}, I am the God {H430} of thy father {H1}, the God {H430} of Abraham {H85}, the God {H430} of Isaac {H3327}, and the God {H430} of Jacob {H3290}. And Moses {H4872} hid {H5641} his face {H6440}; for he was afraid {H3372} to look {H5027} upon God {H430}.

Complete Jewish Bible

I am the God of your father," he continued, "the God of Avraham, the God of Yitz'chak and the God of Ya'akov." Moshe covered his face, because he was afraid to look at God.

Berean Standard Bible

Then He said, “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” At this, Moses hid his face, for he was afraid to look at God.

American Standard Version

Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God.

Commentary

### SUMMARY
Exodus 3:6 records a pivotal moment of divine self-revelation to Moses at the burning bush, where God identifies Himself as the covenant-keeping God of Abraham, Isaac, and Jacob. This profound declaration establishes the continuity of God's faithfulness and promises across generations, while Moses' immediate response of hiding his face powerfully underscores the overwhelming holiness, majesty, and awe-inspiring nature of God's manifest presence.

### CONTEXT
* **Literary Context:** This verse is situated at the dramatic climax of Moses' encounter with God at the burning bush, following forty years of exile in Midian. The narrative in [Exodus 3](/exodus/3 "Exodus 3 - The Burning Bush and Moses' Call") begins with Moses tending his father-in-law Jethro's flock, leading them to Horeb, the mountain of God. There, he witnesses the extraordinary sight of a bush burning without being consumed, which prompts his curiosity. As Moses turns aside to investigate, God calls to him from the bush, instructing him to remove his sandals because the ground is holy. This immediate command establishes the sacredness of the encounter. God's self-identification in this verse then serves as the foundational assurance of His identity and authority before He delivers the momentous commission for Moses to liberate the Israelites from Egyptian bondage, a task Moses initially resists. The declaration also immediately precedes the revelation of God's ineffable name, "I AM THAT I AM," in [Exodus 3:14](/exodus/3-14 "The Meaning of 'I AM THAT I AM'"), building upon the covenantal identity established here.
* **Historical & Cultural Context:** The setting is the wilderness of Midian, a region east of the Gulf of Aqaba, where Moses had fled after killing an Egyptian. This was a nomadic, pastoral environment. The act of removing sandals was a common sign of respect and reverence in the ancient Near East when entering a sacred space or in the presence of a superior, signifying humility and recognition of holiness. The identification of God as "the God of Abraham, Isaac, and Jacob" would have resonated deeply with Moses, who, despite his Egyptian upbringing, was aware of his Israelite heritage and the foundational promises made to these patriarchs. The Israelites had been enslaved in Egypt for centuries, and this declaration served to bridge the gap between God's ancient promises and their present suffering, assuring Moses that the God of their ancestors had not forgotten His covenant people.
* **Key Themes:** Exodus 3:6 is central to several overarching themes in the book of Exodus and the Pentateuch. It powerfully introduces the theme of **Divine Revelation**, demonstrating that God is a God who actively discloses Himself to humanity, initiating contact and revealing His character and purposes. The emphasis on "the God of Abraham, Isaac, and Jacob" reinforces the theme of **Covenant Faithfulness and Continuity**, highlighting God's unwavering commitment to the promises made to the patriarchs (e.g., [Genesis 12:1-3](/genesis/12-1-3 "God's Call and Promise to Abraham"), [Genesis 17:7](/genesis/17-7 "The Everlasting Covenant with Abraham")). This verse also sets the stage for the theme of **Divine Deliverance**, as the God who remembers His covenant is now poised to act powerfully to rescue His people from oppression. Finally, Moses' reaction underscores the profound theme of **God's Holiness and Transcendence**, illustrating that the divine presence is utterly pure, majestic, and distinct from humanity, demanding reverence and awe, a theme consistently seen throughout the narrative of [Exodus](/exodus/1 "The Book of Exodus").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **God (Hebrew, _ʼĕlôhîym'_):** This plural form, H430, is used here with a singular verb, referring to the supreme God. It signifies the mighty, powerful, and sovereign Creator, the one true God who is distinct from all other deities. Its use here emphasizes the absolute authority and majesty of the Being speaking to Moses.
* **father (Hebrew, _ʼâb'_):** H1, a primitive word meaning "father," refers to a literal and immediate ancestor. In this context, "thy father" refers to Moses' immediate paternal lineage, likely Amram (Exodus 6:20), but also broadly connects him to the patriarchal line, signifying a personal and ancestral connection to God's covenant.
* **afraid (Hebrew, _yârêʼ'_):** H3372, a primitive root meaning "to fear," but also "to revere" or "to be held in reverence." Moses' fear is not mere terror but a profound, reverential awe in the face of God's overwhelming holiness and power, acknowledging the immense gap between the finite human and the infinite divine.

#### Verse Breakdown
* **"Moreover he said, I [am] the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob."**: This opening declaration is a profound statement of divine identity. By identifying Himself as "the God of thy father," the Lord establishes an immediate, personal connection with Moses, linking him directly to his familial and ancestral faith. The repeated phrase, "the God of Abraham, the God of Isaac, and the God of Jacob," emphatically declares that the God speaking to Moses is not a new or unknown deity, but the same faithful, covenant-keeping God who initiated and maintained a relationship with the patriarchs of Israel. This declaration serves as a powerful assurance to Moses that God's promises to His people, seemingly forgotten during their long enslavement, remain active and are now poised for fulfillment. It underscores God's unchanging nature, His commitment to His word, and His active remembrance of His covenant across generations. This sets the stage for God's subsequent revelation of His personal name, YHWH, in [Exodus 3:14](/exodus/3-14 "The Meaning of 'I AM THAT I AM'"), which further solidifies His identity as the self-existent, covenant-keeping God.
* **"And Moses hid his face;"**: Moses' immediate and visceral reaction of hiding his face is a profound act of humility and reverence. In the presence of the divine, it was customary to avert one's gaze, as direct sight of God was believed to be fatal or too overwhelming for human beings (cf. [Exodus 33:20](/exodus/33-20 "No One Can See My Face and Live")). This action demonstrates Moses' recognition of God's absolute holiness and his own unworthiness in comparison.
* **"for he was afraid to look upon God."**: This clause explains the reason for Moses' action. The "fear" (Hebrew: _yârêʼ_) here is not a terror of punishment but a deep, reverential awe and profound respect for the transcendent majesty and purity of God. It signifies a proper, humble posture before the Creator, acknowledging His infinite power and holiness. This response is a consistent pattern in Scripture when humans encounter the divine presence, highlighting the vast chasm between finite humanity and the infinite, holy God (e.g., [Isaiah 6:5](/isaiah/6-5 "Isaiah's Vision of God") and [Revelation 1:17](/revelation/1-17 "John's Vision of Christ")).

#### Literary Devices
The verse employs several significant literary devices. The most prominent is **Repetition**, specifically a form of **Anaphora**, with the repeated phrase "the God of Abraham, the God of Isaac, and the God of Jacob." This repetition serves to emphasize the continuity of God's covenant relationship across generations, reinforcing His unchanging nature and faithfulness. It creates a powerful, rhythmic declaration that underscores the historical depth of God's commitment. **Symbolism** is also present, with Moses' act of hiding his face symbolizing profound reverence, humility, and the human inability to fully comprehend or withstand the unmediated glory of God. The entire encounter at the burning bush, though not explicitly in this verse, serves as a powerful **Theophany**, a visible manifestation of God, which itself is a literary and theological device conveying God's active presence and self-disclosure in human history. The contrast between God's self-revelation and Moses' fearful response also highlights the **Paradox** of divine immanence (God speaking personally) and transcendence (God's unapproachable holiness).

### THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 3:6 is a cornerstone for understanding God's character and His relationship with humanity. It fundamentally asserts God's **immutability and covenant fidelity**, demonstrating that His nature and His promises are unchanging across generations. The declaration that He is the God of Abraham, Isaac, and Jacob assures us that His plans are not thwarted by human circumstances or the passage of time, but steadfastly move towards their fulfillment. Furthermore, by identifying Himself with patriarchs who had long since died, God implicitly reveals Himself as the **God of the living**, maintaining an active and enduring relationship with His people beyond physical death, a concept later explicitly affirmed by Jesus. This passage also beautifully illustrates the tension and harmony between God's **transcendence** (His absolute holiness and otherness, prompting Moses' fear) and His **immanence** (His willingness to personally engage with humanity and intervene in history). Ultimately, it teaches that true knowledge of God comes through His gracious **self-disclosure**, not through human discovery or effort.

* [Genesis 17:7](/genesis/17-7 "God's Everlasting Covenant with Abraham")
* [Matthew 22:32](/matthew/22-32 "Jesus on the Resurrection and God of the Living")
* [Isaiah 6:5](/isaiah/6-5 "Isaiah's Vision of God and His Holiness")

### REFLECTION AND APPLICATION
Exodus 3:6 serves as a profound reminder that the God we worship today is the same faithful, personal, and utterly holy God who has actively engaged with humanity throughout history. This passage calls us to approach God with deep reverence and humility, recognizing His supreme holiness and the vastness of His being. Just as Moses hid his face in awe, we are invited to cultivate a posture of worship that acknowledges God's transcendence and our dependence upon Him. It also encourages unwavering trust in His faithfulness, knowing that He is true to His promises across generations, even when circumstances seem bleak or His divine plans unfold slowly. Our faith is not a new invention but is deeply rooted in a rich spiritual heritage, connecting us to a long line of believers with whom God has faithfully covenanted. Understanding this continuity strengthens our assurance that God's work continues through His enduring covenant with His people, calling us to participate in His ongoing redemptive purposes.

#### Questions for Reflection
* **How does understanding God as "the God of Abraham, Isaac, and Jacob" deepen your trust in His faithfulness to His promises in your own life?**
* **In what ways can we cultivate a greater sense of reverence and awe in our worship and daily walk with God, mirroring Moses' response?**
* **How does the tension between God's transcendence and immanence, as seen in this verse, inform your understanding of prayer and divine interaction?**
* **Considering God's enduring covenant, what does it mean for you to be part of His continuing story of redemption?**

### FAQ

**Why does God identify Himself by the names of Abraham, Isaac, and Jacob?**

Answer: God identifies Himself by the names of Abraham, Isaac, and Jacob to profoundly emphasize His continuity and unwavering faithfulness to the covenant He established with them. This declaration serves to assure Moses that the God of his ancestors, the God of the foundational promises, is the same God who is now actively intervening to deliver His people. It demonstrates His unchanging character and His steadfast commitment to His word across generations, bridging the gap between ancient promises and the present reality of Israel's suffering and impending deliverance. This identification also sets the stage for the revelation of His personal name, YHWH, in [Exodus 3:14](/exodus/3-14 "The Meaning of 'I AM THAT I AM'"), which further elaborates on His self-existent and covenantal nature.

**What does Moses' reaction of hiding his face signify?**

Answer: Moses' reaction of hiding his face signifies profound reverence, humility, and awe in the overwhelming presence of God's absolute holiness and majesty. It is a common and appropriate biblical response to divine encounters, highlighting the immense gap between finite, sinful humanity and the infinite, pure, and powerful Creator. This "fear" is not merely terror, but a deep, respectful acknowledgment of God's transcendent nature and an act of submission to His divine authority. It underscores the sacredness of the moment and the unworthiness of humanity to directly gaze upon the divine glory (cf. [Exodus 33:20](/exodus/33-20 "No One Can See My Face and Live")).

**How does this verse relate to the concept of God being "the God of the living"?**

Answer: By identifying Himself as the God of Abraham, Isaac, and Jacob, who had long since passed away, God implicitly reveals that He maintains an active, living relationship with His covenant people beyond physical death. This profound theological truth is later explicitly affirmed by Jesus Christ in [Matthew 22:32](/matthew/22-32 "Jesus' Argument for the Resurrection") (and parallel passages in [Mark 12:26-27](/mark/12-26-27 "Jesus on the Resurrection") and [Luke 20:37-38](/luke/20-37-38 "Jesus' Teaching on the Resurrection")). When challenged by the Sadducees about the resurrection, Jesus quotes this very verse, stating, "He is not the God of the dead, but of the living," thereby using God's self-identification to Moses as irrefutable proof of the resurrection and the enduring life and relationship of His covenant people with Him.

### CHRIST-CENTERED FULFILLMENT
Exodus 3:6 finds profound Christ-centered fulfillment, revealing the ultimate trajectory of God's covenant faithfulness and self-disclosure. The God who identifies Himself as the "God of Abraham, Isaac, and Jacob" is the same God who, in the fullness of time, sent His Son, Jesus Christ, to perfectly embody and fulfill every ancient promise. Jesus Himself directly references this passage in [Matthew 22:32](/matthew/22-32 "Jesus on the Resurrection"), affirming God's enduring covenant relationship with His people and the ultimate victory over death achieved through Christ's resurrection. The God who remembered His covenant with the patriarchs is the God who, through the Incarnation, drew intimately near to humanity, becoming the ultimate revelation of divine presence (cf. [John 1:14](/john/1-14 "The Word Became Flesh")). In Christ, the new and living covenant is established, surpassing the old (cf. [Hebrews 8:6](/hebrews/8-6 "Christ, the Mediator of a Better Covenant")). Moses hid his face in fear and awe, but through Christ, believers are invited to approach God with confidence, for Jesus is the "way, the truth, and the life," through whom we have access to the Father (cf. [John 14:6](/john/14-6 "Jesus, the Way to the Father") and [Hebrews 4:16](/hebrews/4-16 "Approach God's Throne with Confidence")). The awe Moses experienced before the transcendent God is now transformed into worship of the God who is both transcendent and immanent, fully revealed in the person of Jesus Christ and dwelling within believers through the Holy Spirit (cf. [Ephesians 2:22](/ephesians/2-22 "Built Together into a Dwelling Place for God")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Luke 20:37

Now that the dead are raised, even Moses shewed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.

Matthew 22:32

I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living.

Mark 12:26

And as touching the dead, that they rise: have ye not read in the book of Moses, how in the bush God spake unto him, saying, I [am] the God of Abraham, and the God of Isaac, and the God of Jacob?

Exodus 4:5

That they may believe that the LORD God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee.

Acts 7:32

[Saying], I [am] the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold.

Genesis 28:13

And, behold, the LORD stood above it, and said, I [am] the LORD God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed;

Revelation 1:17

And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: