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John Piper · Citado em PreceptAustin
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Piper - God called Moses and commissioned him to go to Egypt and bring his people out of bondage. Moses is frightened at this prospect and raises the objection that he is not the person to do this. God responds by saying, "I will be with you" And He said, "Certainly I will be with you - Moses had asked "Who am I?" God could have said you are an sheepherder. You are a nobody. You are in a desert wilderness speaking to sheep. God does not tell him those things or anything about who he is. It is not about Moses. It is about God. It is not about who Moses is, but about Who God is! And God promises His presence. We are nothing without Him. Moses was nothing without Him. But with Him we are more than conquerors in Christ. We are able, but only because He is able. We are adequate, but only because He is with us, for He is our adequacy. So put your name in the blank if God is asking you to do something you do not feel you can do or really would rather not do -- "_______ (your name), I will be with you!" God promises His presence, just as He does to all of His children declaring “I WILL NEVER DESERT YOU, NOR WILL I EVER FORSAKE YOU." (Heb 13:5+) (There are 5 negatives in the Greek -- guess what? God's presence with you is guaranteed now and forever!) Take a moment now and play this oldie but goodie - I Will Be With You (for that's Who "I Am"!!!) Listen to the words. Let them speak to your heart dearly beloved of God! Ask His Spirit to minister this truth of His presence to your deepest innermost desires and needs!!! He will! As
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Piper writes that "And God's response is one of the most important revelations that has ever been given to man." Moses' question implies that he needs to know that he has the authority to deliver Israel. Cassuto - “According to the conception prevailing in the ancient East, the designation of an entity was to be equated, as it were, with its existence: whatever is without an appellation does not exist, but whatever has a denomination has existence.” (A Commentary on the Book of Exodus) Janzen - God has introduced himself to Moses as the God of your father(s) (Ex 3:6). This appears insufficient to Moses as a basis for announcing and confirming his mission before Israel. He lacks an adequate name for God. A name means more than a verbal label. For biblical people, a name often embraces the whole reality that it covers. Thus the Name Commandment, You shall not make wrongful use of the name of the LORD, is directed against the abuse of religion, of everything covered by the LORD’s name (Ex 20:7). Important changes in a person’s life are appropriately marked by a change of name, such as Abram to Abraham (Ge 17:5), Jacob to Israel (Ge 32:28), or Simon to Peter (Matt. 16:17–18). Moses’ request for an adequate name for God is a request for adequate knowledge of God relating to the task ahead. How will this God, even if known to the ancestors (lit., fathers) in certain ways and contexts, be adequate to a confrontation with Pharaoh? Durham is correct, if not literal, when he renders, What is his name? as “What can he do?” (35). One might also say, “What is his character?” (Ibid) Janzen adds this note on NAME - Throughout the Bible, a name often embraces the very essence or character of its bearer. Name changes are appropriate when significant identity changes occur, as from Jacob to Israel (Ge 32:22–32), or Simon to Peter (Mt. 16:13–20). God reveals to Moses his new name, Yahweh/the LORD, a name that shall replace the older names, such as God (’Elohim/Elohim; Ex 3:6) of the/your father(s) and God Almighty (’El Šadday/Shaddai; Ex 6:3). This means nothing less than that God will now reveal a new core understanding of His identity or character (Ex 3:1–15; 6:2–8). Since the name essentially stands for God, various attributes of God can be associated with it, such as power (Ex 9:16), blessing (Ex 20:24), goodness (Ex 33:19), or jealousy (Ex 34:14). God’s name (identity, character) is revealed to Israel for specific purposes, especially to become God’s people in covenant. Regarding the verb say "The imperfect tense here has a deliberative nuance (“should”), for Moses is wondering what would be best to say when the Israelites want proof of the calling." (NET) NET Note - There has been considerable debate about the name of Yahweh in the Pentateuch, primarily because of theories that have maintained that the name Yahweh was not known in antiquity (see also 6:3 and notes there). The argument of this whole section nullifies that view. The idea that God’s name was revealed only here raises the question of what he was called earlier. The word “God” is not a name. “El Shaddai” is used only a few times in Genesis. But Israel would not have had a nameless deity—especially since Genesis says that from the very beginning people were making proclamation of the name of Yahweh (Gen 4:26; 12:8). It is possible that they did not always need a name if they were convinced that only he existed and there was no other God. But probably what Moses was anticipating was the Israelites’ wanting to be sure that Moses came with a message from their God, and that some sign could prove it. They would have known his name (Yahweh), and they would have known the ways that he had manifested himself. It would do no good for Moses to come with a new name for God, for that would be like introducing them to a new God. That would in no way authenticate to them Moses’ call, only confuse; after all, they would not be expecting a new name—they had been praying to their covenant God all along. They would want to be sure that their covenant God actually had sent Moses. To satisfy the Israelites Moses would have had to have been familiar with the name Yahweh—as they were—and know that he appeared to individuals. They would also want to know if Yahweh had sent Moses, how this was going to work in their deliverance, because they had been crying to him for deliverance. As it turned out, the Israelites had less problem with this than Moses anticipated—they were delighted when he came. It is likely that much of this concern was Moses’ own need for assurance that this was indeed the God of the fathers and that the promised deliverance was now to take place. Spurgeon on what shall I say to them - God’s servants report God’s words. Words spoken on your own account, without reference to your Lord, will fall to the ground. When the footman goes to the door to answer a caller, he asks his master what he has to say, and he repeats what his master tells him. You and I are waiting-servants in the house of God, and we are to report what our God would have us speak. The Lord gives the soul-saving message, and clothes it with power: He gives it to a certain order of people, and under certain conditions. has sent me to you.'" Exodus 3:14 God said to Moses, “I AM WHO I AM”; and He said, “Thus you shall say to the sons of Israel, ‘I AM has sent me to you.’” I AM has - Ex 6:3 Job 11:7 Ps 68:4 90:2 Isa 44:6 Mt 18:20 28:20 Joh 8:58 2Co 1:20 Heb 13:8 Rev 1:4,8,17 4:8 I AM WHO I AM EXISTENT AND INVOLVED In this section God defines Himself, Who He is and what He is like. And in essence He gives Moses two names "I Am" and "LORD" (Jehovah/YHWH). He is the center of the story of redemption. Moses is His instrument. God said to Moses, "I AM WHO I AM" -
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Piper writes "In other words, the great, central, Biblical name of Yahweh is explicitly rooted by God himself in the phrase "I am who I am". Tell them, the one who simply and absolutely is has sent you. Tell them that the essential thing about me is that I am....And the one who never had a beginning, but always was and is and will be, defines all things. Whether we want him to be there or not, he is there. We do not negotiate what we want for reality. God defines reality. When we come into existence, we stand before a God who made us and owns us. We have absolutely no choice in this matter. We do not choose to be. And when we are, we do not choose that God be. No ranting and raving, no sophisticated doubt or skepticism, has any effect on the existence of God. He simply and absolutely is." (John Calvin) "When God identified Himself as I AM WHO I AM, He stated that, no matter when or where, He is there. It is similar to the New Testament expression in Revelation 1:8, “‘I am the Alpha and the Omega,’ says the Lord God, ‘who is, and who was, and who is to come, the Almighty.’” This is true of Him for all time, but it would have been especially appropriate for a message in Moses’ day to a people in slavery and who could see no way out. I AM was promising to free them, and they could count on Him!" (Gotquestions) Ray Ortlund on God's Name "I Am" - Moses’ stubborn reluctance to accept God’s call makes it obvious whose presence will really make the difference for God’s people! J Ligon Duncan has an interesting view on this section - as we look at this passage, as tempting as it is and as you often hear this passage set forth, and I don’t say that it’s illegitimate, you often hear this passage as a passage about Moses, that it’s a passage that tells you about this man of God that the Lord is choosing, how humble he was, how self effacing he was, etc, etc. But as you look at this passage closely, it’s quite clear, that it’s all about God. The passage is not about Moses, it’s about God. It’s not about Moses’ struggles, it’s about God, and what He is, and what He’s about to do for His people “I am” statements of Jesus: John 6:35 Jesus said to them, “I am the bread of life; he who comes to Me will not hunger, and he who believes in Me will never thirst. John 8:12 Then Jesus again spoke to them, saying, “I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life.” John 10:9 “I am the door; if anyone enters through Me, he will be saved, and will go in and out and find pasture. John 10:11 “I am the good shepherd; the good shepherd lays down His life for the sheep. John 11:25-26 Jesus said to her, “I am the resurrection and the life; he who believes in Me will live even if he dies, 26 and everyone who lives and believes in Me will never die. Do you believe this?” John 14:6 Jesus *said to him, “I am the way, and the truth, and the life; no one comes to the Father but through Me. John 15:5 “I am the vine, you are the branches; he who abides in Me and I in him, he bears much fruit, for apart from Me you can do nothing. John 8:58 Jesus said to them, “Truly, truly, I say to you, before Abraham was born, I am.” Related Resource: Discussion of Jehovah and Jesus I love J Ligon Duncan's prayer as he begins his message on Exodus 3:13-22: O Lord, sanctify us by Your truth. Your word is truth. Reveal Yourself to us, cause our hearts to be lifted up with joy and to marvel at this glorious, biblical presentation of who you are for us. We pray that as we contemplate you and all your benefits that we would be humbled, encouraged, built up, rooted, strengthened, equipped to serve, moved to praise. We ask, oh God, that you would open our eyes to see Your truth and to see yourself. In Jesus’ name, Amen. Immutable authority I. Moses on entering upon a great mission naturally inquires the CONDITIONS upon which he proceeds. II. In the REVELATION made to Moses, “I AM hath sent me unto you,” we have being distinguished from manifestation. “I AM” is the summary of Being. III. The ANSWER which Moses received from Almighty God was an immutable authority for the greatest of missions. Only let us be sure that we are doing God’s errand, and Pharaoh and Caesar, and all names of material power, will fall before us, never again to rise. (J. Parker, D. D.) The Divine name I. As only revealed by the Divine being Himself. II. As only partially understood by the grandest intellects. III. AS SUFFICIENTLY COMPREHENDED FOR THE PRACTICAL SERVICE OF THE CHRISTIAN LIFE. We know enough of God to give strength, responsibility, hope, to our Christian work and life. (J. S. Exell, M. A.) The Divine name I. As only revealed by the Divine being Himself. II. As only partially understood by the grandest intellects. III. AS SUFFICIENTLY COMPREHENDED FOR THE PRACTICAL SERVICE OF THE CHRISTIAN LIFE. We know enough of God to give strength, responsibility, hope, to our Christian work and life. (J. S. Exell, M. A.) The name of the Lord The answer is twofold. It repeats the idea that He is the God of their father; but it connects that with the idea that He is Jehovah. I. THE ETERNAL NAME. “God said unto Moses, I AM THAT I AM. Say unto the children of Israel, I AM hath sent me unto you.” The word is that from which Jehovah comes. It expresses the idea of existence. In announcing Himself by this name the Divine Being excludes all notion of any commencement or termination of His existence, or that He is indebted for it to any other. It is self-existence, necessary existence; His non-existence is an impossibility and cannot be entertained. Jesus Christ “the same yesterday, and to-day, and for ever.” “The Alpha and the Omega, the first and the last.” “He who was, and is, and is to come.” Perhaps the most helpful conception we have of permanence is given by the spectacle of the lofty mountains which stand unmoved and unchanged for centuries and millenniums. We call them the everlasting hills. But He was before the mountains, and will continue His undying existence when they have disappeared in the final dissolution. II. THE ABIDING RELATIONSHIP. “The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob.” The two names are closely connected, because He could not be the one God of successive generations if He were not Jehovah--the Everlasting. 1. You will mark that He is not only Jehovah, God in Himself, as He cannot but be; He is the God of the persons here mentioned. Think what a great thing it is that He should be the God of any one! Think what a blessedness and a glory it is to have His almightiness on your side; His love your resting-place; His throne your refuge in distress; His unchanging Faithfulness your abiding confidence. 2. Next, observe that He was the God of each of the persons named. God knows how to be the God of all His people however they differ from each other in those subtle shades of character which, like the features of the face, distinguish one man from another. 3. Then observe, further, He was the God of their successive generations. This thought is valuable in connection with the idea that God still has a people. The spiritual seed of Abraham. Also that the children of godly parents should value the blessing of having their father’s God. Fear to forfeit it. 4. Nor must we overlook the important use the Great Teacher made of the statement in our text. Argument for resurrection and immortality in Mat 22:24-32. III. THE PERMANENT NAME. God’s eternity contrasts with our brief life; warrants our confidence in Him; suggests the blessedness of those who are interested in Him. (John Rawlinson.) God’s name of Himself I. Personality--“I.” 1. We attach three ideas to personality. (1) Essential distinctness. (2) Individual consciousness. (3) Spontaneity. 2. God’s personality-- (1) Explains the unity of the universe. (2) Meets the aspirations of human nature. II. Self-existence--“I AM.” 1. The independent amidst dependent beings. 2. The Unchangeable amidst a changing universe. III. Un-searchableness--“I AM that I AM.” 1. Mystery is essential to Deity. 2. Mystery is a want of human nature. Stirs intellect, wakes wonder, inspires reverent awe of souls. (Homilist.) God’s memorial name I. In this memorial name of God WE ARE TAUGHT HIS LOFTY EXISTENCE. “I AM that I AM “ is a name synonymous in meaning with Jehovah. This name includes within its vast extent of signification all past, present and future existence and duration. 1. Self-existence is a Divine attribute. 2. Eternity necessarily follows from His self-existence. 3. His proprietorship springs from the fact of His existence. II. THE REVELATION OF THIS MEMORIAL NAME TO MOSES HAD PURPOSE, It was a crisis in the history of Moses, and also of that of Israel in Egypt. 1. One purpose it served was to strengthen Moses in executing his work. 2. Another purpose was to check idolatrous practices. 3. It taught Moses the safety of the people. 4. The revelation of this name in connection with the people’s ancestry shows that they were the heirs of immortality. 5. The revelation of this name indicated victory. (J. H. Hill.) Allen Ross on “I AM” Several times in the Gospels Jesus made the amazing claim to be the “I AM” of the Old Testament. In the 8th chapter of John He was debating with the Jewish leaders over identity. They claimed to be of their father Abraham, but He said they were of their father the devil (Jn 8:44). Towards the end of this confrontation, Jesus said that Abraham rejoiced to see His day (Jn 8:56). The Jewish leaders pointed out that Jesus was not yet fifty years old, and so how could He have seen Abraham. That is when He answered, “Before Abraham was, I AM.” At this they picked up stones to stone Him, for they knew what He was claiming. Likewise in the Garden of Gethsemane when they came to arrest Jesus, Jesus said to them, “I AM” — and they all drew back and fell to the ground (John 18:6,7). It was not the simple boldness of identifying Himself as the one they sought that caused this, but the claim He was making, and had been making throughout His life. In John 10:30 Jesus declared, “I and the Father are one.” And there also they took up stones to kill Him. In the Old Testament God revealed Himself to Moses as “I AM that I AM” (Exod. 3:13-1614); and that name was then put into the third person form to be used by the people of God: “Yahweh.” Throughout the Old Testament this name “Yahweh” revealed the Lord God as the one who was sovereignly independent of all creation. And as the Lord Himself used the name, it came to express His complete provision for all of the needs of the people: I AM—your healer, your rock, your redeemer, your sustainer, etc. In Isaiah 41:4 He revealed Himself as the first and the last, an expression that Jesus used to describe Himself in the Revelation (Rev 1:8+) to John (see again Isaiah 44:6). In fact, throughout the Gospel of John Jesus followed this Old Testament use of the “I AM”: I am the bread of life (John 6:32-35); I am the light of the world (John 8:12-20); I am the door (John 10:7-10); I am the good shepherd (John 10:11-16); I am the resurrection and the life (John 11:25-27); I am the way, the truth and the life (John 14:6); and I am the vine (John 15:1-8). These are largely statements that only God could make; and the use of “I am” in each underscores that connection. Jesus was claiming to be divine, and that is why they killed Him. People today often say that Jesus never really claimed to be God. But the leaders crucified Him, and the charge was blasphemy. The people of His day surely understood the claim. He was in fact making that claim, because He was, and is, in fact, the Lord God, the Holy One of Israel. If the Lord Jesus Christ is the great I AM, then it was He, in a pre-incarnate appearance, who appeared to Moses at the burning bush as “I AM.” It was He in a pre-incarnate appearance who met with Moses on Mount Sinai as a man speaks to a friend, who put Moses in the cleft of the rock as He passed by, who caused Moses’ face to shine with His glory (compare the transfiguration in Matthew 17). It was He whom the Israelites saw when they “ate with God” the peace offering on the slopes of Sinai (Exod. 24:10). What they saw was a glimpse of the God of glory, the expanse that was the base of His throne, something of what Isaiah saw (Isaiah 6), or Ezekiel (Ezekiel 1), or John on Patmos (Rev. 1). And if our Lord is the I AM of the Old Testament, then Old Testament references to “Yahweh” could just as easily refer to Him as to the Father. That is why the New Testament writers often quote Old Testament passages that refer to Yahweh and interpret them to mean Christ. Hebrews 1 is an explanation of who Jesus truly was and is. And after rehearsing the Old Testament passages that predicted His messianic kingship, the writer refers to Him as the Creator by applying Psalm 102 to Jesus: “In the beginning, O Yahweh, you laid the foundations of the earth.” The passage goes on to say that they will all wear out, but our Lord remains the same forever. The writers came to understand that there were three persons in the Godhead, a trinity. One God, but three persons. If the Son of God, our Lord Jesus Christ, is in truth the second person of the trinity, if the title “Son of God” means more than a title for a king, then we should not be surprised at all to see Him revealed in the Old Testament Scriptures (see Proverbs 30:4, “What is His [God’s] name, and what is His Son’s name?”). After all, the second person of the trinity is the one who reveals the Godhead to all of mankind. So before the Son of God entered the human race in Bethlehem, He did in fact come to earth in various ways in the Old Testament. And He did reveal Himself as the “I AM,” as “Yahweh,” in the Old Testament. Such an identity for Jesus ought to inspire greater devotion from us, and greater trust as well, for He is the One who can provide all our needs, not only spiritual but physical as well. JESUS IS JEHOVAH (Yahweh) OF JEHOVAH Mutual Title or Act OF JESUS Creator Isa 45:22, 43:11 Savior 1Sam 2:6 Raise Dead Judge John 5:27, cf Mt 25:31-46 Light I Am John 8:58, 18:5-6 Shepherd Isa 42:8, 48:11 Glory of God John 17:1,5 Isa 41:4, 44:6 First and Last Rev 1:17, 2:8 Redeemer Isa 62:5, Hos 2:16 Bridegroom Rev 21:2, cf Mt 25:1ff Rock 1Cor 10:4 Forgiver of sins Mark 2:7, 10 Worshiped by Angels Throughout OT Addressed in Prayer Creator of Angels Confessed as Lord Question: What is the meaning of I AM WHO I AM in Exodus 3:14? Answer: God appeared to Moses in the burning bush and told him to go to Egypt to lead the Israelites out of slavery. In response, Moses said to God, “Suppose I go to the Israelites and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ Then what shall I tell them?” (Exodus 3:13). God said to Moses, “I AM WHO I AM. This is what you are to say to the Israelites: ‘I AM has sent me to you’” (Exodus 3:14). The phrase translated “I am who I am” in Hebrew is ehyeh asher ehyeh. The word ehyeh is the first person common singular of the verb to be. It would be used in any number of normal situations: “I am watching the sheep,” “I am walking on the road,” or “I am his father.” However, when used as a stand-alone description, I AM is the ultimate statement of self-sufficiency, self-existence, and immediate presence. God’s existence is not contingent upon anyone else. His plans are not contingent upon any circumstances. He promises that He will be what He will be; that is, He will be the eternally constant God. He stands, ever-present and unchangeable, completely sufficient in Himself to do what He wills to do and to accomplish what He wills to accomplish. When God identified Himself as I AM WHO I AM, He stated that, no matter when or where, He is there. It is similar to the New Testament expression in Revelation 1:8, “‘I am the Alpha and the Omega,’ says the Lord God, ‘who is, and who was, and who is to come, the Almighty.’” This is true of Him for all time, but it would have been especially appropriate for a message in Moses’ day to a people in slavery and who could see no way out. I AM was promising to free them, and they could count on Him! Moses and Aaron delivered the message to Pharaoh: “This is what the LORD, the God of Israel, says: ‘Let my people go, so that they may hold a festival to me in the wilderness.’” Pharaoh replied, “Who is the LORD, that I should obey him and let Israel go? I do not know the LORD and I will not let Israel go” (Exodus 5:1–2). Pharaoh stood in opposition to the LORD. Pharaoh was not willing to concede that there was a power higher than himself. He was not willing to yield his plans to the One who was all-powerful and all-sufficient. In essence, Pharaoh was saying “I am who I am, and therefore I will not yield to another.” This seems to be the besetting sin of humanity. God is “The Great I AM,” but we continually want to be our own “I AM.” We make plans and determine that we will fulfill them no matter what. Even evidence to the contrary does not readily convince us of our weakness and contingency. One of Frank Sinatra’s signature songs was “I Did It My Way.” The final lines of the song, written by Paul Anka, express a common refrain of mankind: For what is a man, what has he got? If not himself, then he has naught To say the things he truly feels And not the words of one who kneels The record shows I took the blows And did it my way. Likewise, the final stanza of the poem “Invictus” by William Ernest Henley expresses much the same sentiment: It matters not how strait the gate, How charged with punishments the scroll, I am the master of my fate, I am the captain of my soul. God is the only One who can accurately describe Himself as “I AM.” Jesus claimed the title I AM for Himself in John 8:58. For the rest of us, “I am” is a false claim to self-sufficiency. We are not eternally constant or ever-present. Our only hope is to abandon claims of our own sovereignty and sufficiency and cast ourselves upon the mercy of I AM. (Source - Recommended site - Gotquestions ) Related Resources: What are the seven I AM statements in the Gospel of John? What did Jesus mean when He said 'I AM'? Exodus 3:15 God, furthermore, said to Moses, "Thus you shall say to the sons of Israel, 'The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.' This is My name forever, and this is My memorial-name to all generations. NEB And God said further, ‘You must tell the Israelites this, that it is Jehovah the God of their forefathers, the God of Abraham, the God of Isaac, the God of Jacob, who has sent you to them. This is my name for ever; this is my title in every generation. BGT Exodus 3:15 καὶ εἶπεν ὁ θεὸς πάλιν πρὸς Μωυσῆν οὕτως ἐρεῖς τοῖς υἱοῖς Ισραηλ κύριος ὁ θεὸς τῶν πατέρων ὑμῶν θεὸς Αβρααμ καὶ θεὸς Ισαακ καὶ θεὸς Ιακωβ ἀπέσταλκέν με πρὸς ὑμᾶς τοῦτό μού ἐστιν ὄνομα αἰώνιον καὶ μνημόσυνον γενεῶν γενεαῖς NET Exodus 3:15 God also said to Moses, "You must say this to the Israelites, 'The LORD– the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob– has sent me to you. This is my name forever, and this is my memorial from generation to generation.' LXE Exodus 3:15 And God said again to Moses, Thus shalt thou say to the sons of Israel, The Lord God of our fathers, the God of Abraam, and God of Isaac, and God of Jacob, has sent me to you: this is my name for ever, and my memorial to generations of generations. NLT Exodus 3:15 God also said to Moses, "Say this to the people of Israel: Yahweh, the God of your ancestors-- the God of Abraham, the God of Isaac, and the God of Jacob-- has sent me to you. This is my eternal name, my name to remember for all generations. KJV Exodus 3:15 And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations. ESV Exodus 3:15 God also said to Moses, "Say this to the people of Israel, 'The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.' This is my name forever, and thus I am to be remembered throughout all generations. NIV Exodus 3:15 God also said to Moses, "Say to the Israelites, 'The LORD, the God of your fathers--the God of Abraham, the God of Isaac and the God of Jacob--has sent me to you.' This is my name forever, the name by which I am to be remembered from generation to generation. ASV Exodus 3:15 And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, Jehovah, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name forever, and this is my memorial unto all generations. CSB Exodus 3:15 God also said to Moses, "Say this to the Israelites: Yahweh, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you. This is My name forever; this is how I am to be remembered in every generation. NKJ Exodus 3:15 Moreover God said to Moses, "Thus you shall say to the children of Israel:`The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you. This is My name forever, and this is My memorial to all generations.' NRS Exodus 3:15 God also said to Moses, "Thus you shall say to the Israelites, 'The LORD, the God of your ancestors, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you': This is my name forever, and this my title for all generations. YLT Exodus 3:15 And God saith again unto Moses, 'Thus dost thou say unto the sons of Israel, Jehovah, God of your fathers, God of Abraham, God of Isaac, and God of Jacob, hath sent me unto you; this is My name -- to the age, and this My memorial, to generation -- generation. The LORD - Ex 3:6 4:5 Ge 17:7,8 De 1:11,35 4:1 2Ch 28:9 Mt 22:32 Ac 7:32 This is My name forever, -Ps 72:17,19 135:13 145:1,2 Isa 9:6 63:12 this is My memorial-name - Ps 102:12 Ho 12:5 Mic 4:5 Mal 3:6 Heb 13:8 אֶֽהְיֶ֖ה YHWH - JEHOVAH YHWH is known as the "tetragrammaton." (See note) YHWH is the most common name for God in the Old Testament where it appears over 6800 times. Elohim (a plural noun) is also widely used, appearing over 2300 times. "These letters are the same as those in the Hebrew word ‘he is’ corresponding to the ‘I am’ of the previous verse....By this name God personally identifies himself as the covenant King of Israel who has committed himself to fulfil his promises to them" (Mackay) God, furthermore, said to Moses, "Thus you shall say to the sons of Israel, 'The LORD (Jehovah/YHWH), the God (Elohim) of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you - What is the "key word" in this passage? It is clearly God, Whose Name is the LORD, Jehovah or YHWH. He is always the central figure in redemption whether of Israel from bondage in Egypt to give them a land or believers today from bondage to Sin to give us a life (in Christ). Notice that after God gives Him His Name we see the first of three missions God assigns to Moses - (1) First he is to go to the people of God, Israel, the sons of Israel. (2) Secondly he is to go to the elders. (3) Thirdly he is to go Pharaoh. NET Note on LORD - “Yahweh,” traditionally rendered “the LORD.” First the verb “I AM” was used (v. 14) in place of the name to indicate its meaning and to remind Moses of God’s promise to be with him (v. 12). Now in v. 15 the actual name is used for clear identification: “Yahweh … has sent me.” This is the name that the patriarchs invoked and proclaimed in the land of Canaan. This is My Name forever - Yahweh Elohim. Clearly this speaks of His attribute of eternality and in the context of the Abrahamic covenant speaks of His faithfulness, yesterday and today and forever (Heb 13:8+). Jehovah is forever faithful to His covenant. The Hebrew word for forever is olam (Lxx = aionios) and is used in one of God's great Names, El Olam, the Everlasting God (Play Chris Tomlin's Everlasting God). THOUGHT - If Jehovah is eternally faithful to His covenant, then for those of us who by grace through faith in Christ (Eph 2:8-9+) and belief in His Gospel have entered into the New Covenant in Jesus' blood (Lk 22:20+), this truth means we can rest confidently in Jehovah's covenant, knowing our salvation is secure and our fellowship is forever. If you think you can lose your salvation, then somehow you are thinking you are the one responsible for keeping your salvation, which is a distortion of the Biblical truth. No, God is eternally faithful to keep you for as Peter writes we "are protected (present tense) by the power of God (Whose power?) through faith for a salvation ready to be revealed in the last time. (1 Pe 1:5+). Jude adds "Now to Him who is able to keep you from stumbling, and to make you stand in the presence of His glory blameless with great joy, to the only God our Savior, through Jesus Christ our Lord, be glory, majesty, dominion and authority, before all time and now and forever. Amen." (Jude 1:24-25+) May these unchanging truths transform us and renew our mind (Ro 12:2+, cf Eph 4:23+, Col 3:10+). Even now you might consider taking a pause to ponder (meditate on) this truth and thank Jehovah that your salvation in Jesus is secure because of His eternal faithfulness asking His Spirit to enable you to rest in this truth, truth which (enabled by the same Spirit) should motivate you in love to pursue holiness (Heb 12:14+) with a passion to please our Father in Heaven. (Amen) Related Resources: How can I have assurance of my salvation? What are some of the signs of genuine saving faith? How can I stop questioning my salvation? And this is My memorial-name to all generations - Literally this reads "this is My name -- to the age, and this My memorial, to generation -- generation." "The name would recall His acts of covenant fulfillment....Our need for a reminder is met in "This do in remembrance of me" (1 Cor. 11:24-25)." Memory is a good thing when it comes to remembering Who God is because "Remembering this name will enable the Israelites to keep in mind the reality of what God is like and what he has undertaken to do. In this way they will be able to move forward in faith and obedience, trusting the One they know." (Mackay) J M English - In the revelation of His “memorial name “Jehovah has emphasised the significance of memory. He is not an abstraction, a far-distant personality, even, but “the Father of Abraham, of Isaac and Jacob”--a historic God. (Biblical Illustrator) (Ps 102:12) But You, O LORD, abide forever, And Your name to all generations. NET on memorial-name (NET = "this is my memorial") - The words “name” and “memorial” are at the heart of the two parallel clauses that form a poetic pair. The Hebrew word “remembrance” is a poetical synonym for “name” (cf. Job 18:17; Ps 135:13; Prov 10:7; Isa 26:8) and conveys the idea that the nature or character of the person is to be remembered and praised (S. R. Driver, Exodus, 24). NET on all generations (NET = "generation to generation" - The repetition of “generation” in this expression serves as a periphrasis for the superlative: “to the remotest generation” Memorial (02143)(zeker) means to remember. A recognition of meritorious deeds in the past. Baker writes that " God has given His people many things as remembrances: Himself (Ps. 102:12); His name (Ex. 3:15; Hos. 12:5[6]); His works (Ps. 111:4); His goodness (Ps. 145:7); His holiness (Ps. 30:4[5]; 97:12); His deliverance of the Jews (Esth. 9:28). God also promises the remembrance of the righteous (Prov. 10:7) but often cuts off the remembrance of the wicked (Job 18:17; Ps. 34:16[17]; 109:15; Prov. 10:7); wicked nations (Ex. 17:14; Deut. 25:19; 32:26); and the dead (Eccl. 9:5; Isa. 26:14). In several instances of this word, it is used synonymously with šēm (8034), meaning name, because one’s name invokes the memory (Ex. 3:15; Prov. 10:7; Hos. 12:5[6])." Zeker - 23x in 23v - memorial-name(1), memory(12), mention(1), name(4), remembered(2), remembrance(2), renown(1). Exod. 3:15; Exod. 17:14; Deut. 25:19; Deut. 32:26; Est. 9:28; Job 18:17; Ps. 6:5; Ps. 9:6; Ps. 30:4; Ps. 34:16; Ps. 97:12; Ps. 102:12; Ps. 109:15; Ps. 111:4; Ps. 112:6; Ps. 135:13; Ps. 145:7; Prov. 10:7; Eccl. 9:5; Isa. 26:8; Isa. 26:14; Hos. 12:5; Hos. 14:7 Related Resource: Study of the Name Jehovah Arthur - When you feel discouraged, when you lack courage, when you think you can’t do it … can’t handle it … can’t survive it … then remember that “with God nothing is impossible.” Remember that “I AM” is our Lord’s memorial name to all generations, including yours and mine! He is everything and anything you will ever need. You can do all things through Christ Jesus who strengthens you; therefore discouragement never comes from God. (As Silver Refined) Question: "What is YHWH? What is the tetragrammaton?" Answer: The ancient Hebrew language that the Old Testament was written in did not have vowels in its alphabet. In written form, ancient Hebrew was a consonant-only language. In the original Hebrew, God’s name transliterates to YHWH (sometimes written in the older style as YHVH). This is known as the tetragrammaton (meaning “four letters”). Because of the lack of vowels, Bible scholars debate how the tetragrammaton YHWH was pronounced. The tetragrammaton consists of four Hebrew letters: yodh, he, waw, and then he repeated. Some versions of the Bible translate the tetragrammaton as “Yahweh” or “Jehovah”; most translate it as “LORD” (all capital letters). Contrary to what some believe, Jehovah is not the Divine Name revealed to Israel. The name Jehovah is a product of mixing different words and different alphabets of different languages. Due to a fear of accidentally taking God’s name in vain (Leviticus 24:16), the Jews basically quit saying it out loud altogether. Instead, when reading Scripture aloud, the Jews substituted the tetragrammaton YHWH with the word Adonai (“Lord”). Even in the Septuagint (Lxx) (the Greek translation of the Old Testament), the translators substituted kurios (“Lord”) for the Divine Name. Eventually, the vowels from Adonai (“Lord”) or Elohim (“God”) found their way in between the consonants of YHWH, thus forming YaHWeH. But this interpolation of vowels does not mean that was how God’s name was originally pronounced. In fact, we aren’t entirely sure if YHWH should have two syllables or three. Any number of vowel sounds can be inserted within YHWH, and Jewish scholars are as uncertain of the real pronunciation as Christian scholars are. Jehovah is actually a much later (probably 16th-century) variant. The word Jehovah comes from a three-syllable version of YHWH, YeHoWeH. The Y was replaced with a J (although Hebrew does not even have a J sound) and the W with a V, plus the extra vowel in the middle, resulting in JeHoVaH. These vowels are the abbreviated forms of the imperfect tense, the participial form, and the perfect tense of the Hebrew being verb (English is)—thus the meaning of Jehovah could be understood as “He who will be, is, and has been.” So, what is God’s Name, and what does it mean? The most likely choice for how the tetragrammaton was pronounced is “YAH-way,” “YAH-weh,” or something similar. The name Yahweh refers to God’s self-existence. Yahweh is linked to how God described Himself in Exodus 3:14, “God said to Moses, ‘I AM WHO I AM. This is what you are to say to the Israelites: “I AM has sent me to you.”’” God’s name is a reflection of His being. God is the only self-existent or self-sufficient Being. Only God has life in and of Himself. That is the essential meaning of the tetragrammaton, YHWH. Exodus 3:16 "Go and gather the elders of Israel together and say to them, 'The LORD, the God of your fathers, the God of Abraham, Isaac and Jacob, has appeared to me, saying, "I am indeed concerned about you and what has been done to you in Egypt. NEB Go and assemble the elders of Israel and tell them that Jehovah the God of their forefathers, the God of Abraham, Isaac and Jacob, has appeared to you and has said, “I have indeed turned my eyes towards you; I have marked all that has been done to you in Egypt BGT Exodus 3:16 ἐλθὼν οὖν συνάγαγε τὴν γερουσίαν τῶν υἱῶν Ισραηλ καὶ ἐρεῖς πρὸς αὐτούς κύριος ὁ θεὸς τῶν πατέρων ὑμῶν ὦπταί μοι θεὸς Αβρααμ καὶ θεὸς Ισαακ καὶ θεὸς Ιακωβ λέγων ἐπισκοπῇ ἐπέσκεμμαι ὑμᾶς καὶ ὅσα συμβέβηκεν ὑμῖν ἐν Αἰγύπτῳ NET Exodus 3:16 "Go and bring together the elders of Israel and tell them, 'The LORD, the God of your fathers, appeared to me– the God of Abraham, Isaac, and Jacob– saying, "I have attended carefully to you and to what has been done to you in Egypt, LXE Exodus 3:16 Go then and gather the elders of the children of Israel, and thou shalt say to them, The Lord God of our fathers has appeared to me, the God of Abraam, and God of Isaac, and God of Jacob, saying, I have surely looked upon you, and upon all the things which have happened to you in Egypt. NLT Exodus 3:16 "Now go and call together all the elders of Israel. Tell them, 'The LORD, the God of your ancestors-- the God of Abraham, Isaac, and Jacob-- has appeared to me. He told me, "I have been watching closely, and I see how the Egyptians are treating you. KJV Exodus 3:16 Go, and gather the elders of Israel together, and say unto them, The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and seen that which is done to you in Egypt: ESV Exodus 3:16 Go and gather the elders of Israel together and say to them, 'The LORD, the God of your fathers, the God of Abraham, of Isaac, and of Jacob, has appeared to me, saying, "I have observed you and what has been done to you in Egypt, NIV Exodus 3:16 "Go, assemble the elders of Israel and say to them, 'The LORD, the God of your fathers--the God of Abraham, Isaac and Jacob--appeared to me and said: I have watched over you and have seen what has been done to you in Egypt. ASV Exodus 3:16 Go, and gather the elders of Israel together, and say unto them, Jehovah, the God of your fathers, the God of Abraham, of Isaac, and of Jacob, hath appeared unto me, saying, I have surely visited you, and seen that which is done to you in Egypt: CSB Exodus 3:16 "Go and assemble the elders of Israel and say to them: Yahweh, the God of your fathers, the God of Abraham, Isaac, and Jacob, has appeared to me and said: I have paid close attention to you and to what has been done to you in Egypt. NKJ Exodus 3:16 "Go and gather the elders of Israel together, and say to them,`The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared to me, saying, "I have surely visited you and seen what is done to you in Egypt; NRS Exodus 3:16 Go and assemble the elders of Israel, and say to them, 'The LORD, the God of your ancestors, the God of Abraham, of Isaac, and of Jacob, has appeared to me, saying: I have given heed to you and to what has been done to you in Egypt. YLT Exodus 3:16 'Go, and thou hast gathered the elders of Israel, and hast said unto them: Jehovah, God of your fathers, hath appeareth unto me, God of Abraham, Isaac, and Jacob, saying, I have certainly inspected you, and that which is done to you in Egypt; NAB Exodus 3:16 "Go and assemble the elders of the Israelites, and tell them: The LORD, the God of your fathers, the God of Abraham, Isaac and Jacob, has appeared to me and said: I am concerned about you and about the way you are being treated in Egypt; NJB Exodus 3:16 'Go, gather the elders of Israel together and tell them, "Yahweh, the God of your ancestors, has appeared to me -- the God of Abraham, of Isaac and of Jacob -- and has indeed visited you and seen what is being done to you in Egypt, GWN Exodus 3:16 "Go, assemble the leaders of Israel. Say to them, 'The LORD God of your ancestors, the God of Abraham, Isaac, and Jacob, appeared to me. He said, "I have paid close attention to you and have seen what has been done to you in Egypt. elders - Ex 4:29 18:12 24:11 Ge 1:7 Mt 26:3 Ac 11:30 20:17 1Pe 5:1 I am indeed concerned - Ex 2:25 4:31 13:19 15:14 Ge 21:1 50:24 Ru 1:6 Ps 8:4 Lu 1:68 Lu 19:44 Ac 15:14 Heb 2:6,7 1Pe 2:12 MOSES' INSTRUCTIONS TO THE ELDERS Go and gather the elders of Israel together - God gives Moses a command, not a suggestion -- lead the leaders. Since there were probably about 2 million Israelites at this time, there would have been no way they could of all gathered at one time and heard his important message, so he would have to use the elders to disseminate the information. "The elders were the senior tribesmen of Israel, who were recognized for both their maturity and their ability to be “leaders,” not necessarily for the number of years they had lived." (USB Handbook) These were the men who had leadership and authority. In sum, Yahweh now gives Moses clear instructions to first convene an assembly of the leaders of the people to whom he will explain that after 400 years NOW God had a plan to deliver of Israel from Egypt and fulfill His promise to take them back to the land promised to the patriarchs (Ge 15:13-15, 16+). Guzik makes a good point that Moses' announcement of God's plan "was probably totally contrary to what the elders and people of Israel desired. In four hundred years, you set down roots (ED: AND BECOME ENSNARED IN IDOLATRY - which they brought with them on the 40 year wilderness journey - Acts 7:41, 42, 42+, and even after they are in the promised land = Joshua 24:14). They probably had no desire to return to the Promised Land; all they wanted was to be made more comfortable in Egypt." (Enduring Word) Hannah - The instructions relate to the elders (vv. 16–17), the king (vv. 18–20), and the Israelites (vv. 21–22). (BKC) Mackay on elders - We here come across for the first time a major group in Israelite society, who are to play a significant role in the following narrative (Ex. 3:16, 18; Ex 4:29; Ex 12:21; Ex 17:5, 6; Ex 18:12; Ex 19:7; Ex 24:1, 9, 14; Nu 11:16, 24, 25; 16:25). The elders (the word originally signified ‘the bearded ones’) were a well-known institution in society at that time. Through age and experience they were looked up to as those who were capable of leading the community. It was not the role of the elders to frame legislation or establish legal precedents, but to administer the agreed standards of the community and to arbitrate in disputes. By accepting the authority and judgments of the elders society could live harmoniously without having to resort to violence to settle disputes between individual and families. The institution of elders did much to promote the cohesion and solidarity of Israelite and other similar societies. (MC-Ex) And say to them, 'The LORD, the God of your fathers, the God of Abraham, Isaac and Jacob, has appeared to me - Undoubtedly he would also tell them of the theophany in Ex 3:2-5. Moses is speaking for the LORD which is exactly what the later prophets to Israel would do. He, like they, would take divine revelation and speak it to the people. This is a "new thing" in God's plan for while the patriarchs received divine revelation, none of them were instructed to function as "heralds" of that revelation as was Moses. Notice that the first thing Moses is to do is to specify the new Name, Jehovah Elohim, emphasizing that He is the same God as the God of their patriarchs. This association of Jehovah Elohim with the three patriarchs in turn would call to mind the Abrahamic Covenant and the promises that the descendants would become a nation (Ge 12:2+), would be enslaved 400 years (Ge 15:13+) but would return to the promised land (Ge 15:16+). The phrase God of your fathers (the God of your ancestors - NLT) simply refers refers to the forefathers in general. Then He specifies the patriarchs stating that the God Who is named LORD is the same God Who appeared to the patriarchs and is not a new god. In other words the one now named LORD or Jehovah spoke to Abraham, (Ge 15:18+) to Isaac (Ge 17:21) and to Jacob (Ge 35:10-12) and cut (the Abrahamic) covenant with each of the patriarchs. This is the God Whom the elders have always worshiped. This is the same God whom we worship today because He is I Am. Saying, "I am indeed concerned about you and what has been done to you in Egypt - NLT = ""I have been watching closely." NEB = "“I have indeed turned my eyes towards you; I have marked all that has been done to you in Egypt." NIV = "I have watched over you." In other words Moses was to tell the elders that GOD CARES about them. Recall Joseph's last words "Joseph said to his brothers, “I am about to die, but God will surely take care of (same verb as here - paqad; Lxx = episkope episkeptomai) you and bring you up from this land to the land which He promised on oath to Abraham, to Isaac and to Jacob.”' (Ge 50:24, cf Ex 13:19 = "take care" paqad) We saw this concern in Ex 2:24-25+ (cf Ex 3:7) "So God heard their groaning; and God remembered His covenant with Abraham, Isaac, and Jacob. 25 God saw the sons of Israel, and God took notice of them. God saw the sons of Israel, and God took notice of them (He was aware of their suffering! And same is true for you dearly beloved of God!)." Concerned (watched)(06485)(pequddah/pāqadh/paqad) means more then simply observing or casually watching. "The basic idea is that of ‘attend to with care’ and ‘take note’. It is frequently used in technical senses relating to a superior’s oversight of those under him, mustering them for battle, entrusting them with responsibilities, and punishing them when they are remiss. Here it is used to indicate the Lord’s on going care of His people. He has monitored what has happened to them in Egypt. This is not just an exercise in establishing facts. In words reminiscent of Ex 3:8 the Lord tells them that he is aware of the promises that are in the (Abrahamic) covenant, and presents this to them as a focus for their hope (ED: IN THE BIBLE "HOPE" IS NOT "HOPE SO" BUT "HOPE SURE" = AN ABSOLUTE ASSURANCE THAT GOD WILL DO GOOD TO ME IN THE FUTURE! DO YOU HAVE THAT BLESSED HOPE? See Blessed Hope)." (Mackay) The Septuagint translates paqad here in Ex 3:16 (and Ge 50:24) with two words episkope episkeptomai. The same Greek verb is used of Jesus "visit" in Lk 1:68+ “Blessed be the Lord God of Israel, For He has visited (episkeptomai) us and accomplished redemption for His people" So even as God's "visit" in the OT would accomplish redemption for Israel from bondage in Egypt, in an even greater and of course eternal way, it was be a "visit" in the NT by the God-Man to provide redemption for mankind from slavery to sin and Satan. Hallelujah! What a Savior! Have you been redeemed by the blood of the Lamb (Jn 1:29+, 1 Pe 1:18-19+)? Paqad in Exodus - Ex. 3:16; Exod. 4:31; Exod. 13:19; Exod. 20:5; Exod. 30:12; Exod. 30:13; Exod. 30:14; Exod. 32:34; Exod. 34:7; Exod. 38:21; Exod. 38:25; Exod. 38:26 NET - The verb פָּקַד (paqad) has traditionally been rendered “to visit.” This only partially communicates the point of the word. When God “visited” someone, it meant that He intervened in their lives to change their circumstances or their destiny. When he visited the Amalekites, he destroyed them (1 Sa15:2). When he visited Sarah, he provided the long awaited child (Gen 21:1). It refers to God’s active involvement in human affairs for blessing or for cursing. Here it would mean that God had begun to act to deliver the Israelites from bondage and give them the blessings of the covenant. Exodus 3:17 "So I said, I will bring you up out of the affliction of Egypt to the land of the Canaanite and the Hittite and the Amorite and the Perizzite and the Hivite and the Jebusite, to a land flowing with milk and honey."' NEB and I am resolved to bring you up out of your misery in Egypt, into the country of the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites, a land flowing with milk and honey.” I will bring - Ex 3:9 2:23-25 Ge 15:13-21 46:4 50:24 to the land - Ex 3:8 Ge 15:14,18-21 JEHOVAH WILL BRING OUT AND INTO So I said, I will bring you up out of the affliction of Egypt - Notice God's personal involvement in the deliverance - I WILL. So again God reminds Moses it is He Who will bring about the deliverance of Israel. Moses would be His instrument, His vessel of honor, sanctified and useful for every good work (2 Ti 2:21+). One would think this truth should have taken the pressure off of Moses. THOUGHT - Just as Moses was God's instrument, so too each believer today is God's instrument, indeed "His workmanship (masterpiece), created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them." (Eph 2:10+) Just as God had prepared a work for Moses and prepared Moses for the work, God has saved us and prepared each of us for a special work (Don't think God does not have a special purpose for you! He does!). Are you walking in His will and His work for your life? There is nothing more satisfying than knowing you are walking in a manner worthy of the Lord to please Him in all respects (see Col 1:9, 10+, cf 1 Th 4:1+). See Believers Are God's Masterpiece, His Poiema. To the land of the Canaanite and the Hittite and the Amorite and the Perizzite and the Hivite and the Jebusite, to a land flowing with milk and honey - To a good land with evil inhabitants. Exodus 3:18 "They will pay heed to what you say; and you with the elders of Israel will come to the king of Egypt and you will say to him, 'The LORD, the God of the Hebrews, has met with us. So now, please, let us go a three days' journey into the wilderness, that we may sacrifice to the LORD our God.' NEB They will listen to you, and then you and the elders of Israel must go to the king of Egypt. Tell him, “It has happened that the Lord the God of the Hebrews met us. So now give us leave to go a three days’ journey into the wilderness to offer sacrifice to the Lord our God.” and they - Ex 3:16 4:31 Jos 1:17 2Ch 30:12 Ps 110:3 Jer 26:5 and you - Ex 5:1-3 The Lord - Ex 7:16 9:1,13 10:3 met - Ex 4:24 5:3 25:22 29:42,43 30:6,36 Ge 12:1 15:1 17:1 48:3 Nu 17:4 23:3,4,15,16 Isa 64:5 three days' - Ex 8:27 13:17,18 that we may - Ex 3:12 7:16 8:25-28 9:1 10:24-26 19:1 Jer 2:2,6 GOD'S PROPHETIC PROMISE TO MOSES They will pay heed to what you say - A precious promise indeed. God promises Moses the Israelites will listen to him. Jehovah's command to go, included His promise of success. Moses first attempt to speak to his brothers ended in disaster (Acts 7:24-29+; Ex 2:11-14+). It seems Moses somehow sensed he was to deliver his people, but he depended on his strength, not the of God and the timing of God. God had a "course" He wanted Moses to pass first -- it was called "Shepherding in the Wilderness!" Have you ever sensed God was calling to do something, but you made the mistake of relying on your natural power, not His supernatural power? That's a rhetorical question of course, as almost everyone has made this mistake. Thank God He is longsuffering! THOUGHT - Beloved, is the same not true of us today, who are commissioned to "“Go therefore and make disciples (matheteuo in aorist imperative see our need to depend on the Holy Spirit to obey) of all the nations." (Mt 28:19+) And just as with Moses God has given us rock solid promises Peter writing "His divine power has granted (perfect tense = enduring forever) to us everything pertaining to life and godliness, through the true knowledge of Him who called us by His own glory and excellence. For by these He has granted (perfect tense = enduring forever) to us His precious and magnificent promises, so that by them you may become partakers of the divine nature (more and more like Christ - progressive sanctification, cf 2 Cor 3:18+), having escaped the corruption that is in the world by lust. (2 Pe 1:3-4+) Like Moses, we have no excuses to not obey and go for it does not depend on our adequacy but His Sufficiency! (cf 2 Cor 3:5-6+, 2 Cor 12:9-10+, 1 Cor 15:10+). And you with the elders of Israel will come to the king of Egypt and you will say to him, 'The LORD, the God of the Hebrews, has met with us - So note only will the elders listen to Moses, but will come with him before the king, which was no minor matter. In ancient times, appearance before a king could end up with one losing their head if the king was having a "bad day!" And don't miss the striking contrast of Jehovah's guarantee of success and the failure of Moses' first attempt at deliverance in his own natural power, when "he supposed that his brethren understood that God was granting them deliverance through him." (Acts 7:24-29+; Ex 2:11-14+). Notice the Name God instructs Moses to use, Yahweh Elohim, the very Name He had given to Moses in Ex 3:16. God of the Hebrews - The phrase used when they went to Pharaoh. Nations had their "gods" so the polytheistic Pharaoh would comprehend this as another of the gods. Exod. 3:18; Exod. 5:3; Exod. 7:16; Exod. 9:1; Exod. 9:13; Exod. 10:3 ESV SB has an interesting comment - To someone as powerful as the king of Egypt, Moses making a request in the name of the Lord, the God of the Hebrews would look ridiculous. What god would choose to be identified with a nation of slaves and then also presume to make a request from the king of the nation that has enslaved them? Given all the other equally true things that God could have told Moses to say to designate him (e.g., the Lord, the God who has created the heavens and the earth), he is evidently making the point to both Egypt and Israel that he has chosen to identify with the people of his covenant even when they appear to have little value in the eyes of the nation they serve except as forced labor. So now, please, let us go a three days' journey into the wilderness, that we may sacrifice to the LORD our God.' - God even tells Moses exactly what he is to say to Pharaoh. But as we shall see Moses expresses doubt in his ability to speak (Ex 4:1, 10, 13+). Notice God does not say to ask Pharaoh to let Israel leave Egypt but just go three days journey. Why? What is the purpose?