Êxodo 3
Bob Utley · You Can Understand the Bible
Êxodo 3
The Burning Bush Moses At the Burning Bush The Call of Moses (2:23-4:17) God Calls Moses The Burning Bush 3:1-6 3:1-6 3:1-6 3:1-3 3:1-6 3:4 3:5-6 The Mission of Moses 3:7-9 3:7-12 3:7-12 3:7-10 3:7-10 The Mission of Moses 3:10-12 3:11 3:11-12 3:12 The Divine Name Revealed 3:13-22 3:13-22 3:13-22 (3:15) 3:13 3:13-15 3:14-17 Moses Instructed for His Mission 3:16-20 3:18-20 The Egyptians to be Plundered 3:21-22 3:21-22 CONTEXTUAL INSIGHTS This is a crucial chapter that reaffirms YHWH's special commitment to and relationship with the descendants of Abraham (cf. Exod. 2:24). It is the main event in YHWH's deliverance of His people from their enemies! God protected Moses in chapter 2, now He appoints him as leader to accomplish His task of deliverance from Egyptian bondage. This fulfills His prophecy and promise in Gen. 15:12-21 (see SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN). God reveals His special covenant name and explains it. This is the only text in the OT which does this. See SPECIAL TOPIC: NAMES FOR DEITY, D. Israel's departure will be supported by Egyptian booty (Exod. 3:22). This is imagery for a military defeat. YHWH confronts and overcomes the Egyptian deities (i.e., the plagues). This account of Moses' call is very similar to Exod. 6:2-13 and 6:28-7:7. The question for westerners has been "do these reflect multiple separate authors?" (i.e., J, E, D, and P, see SPECIAL TOPIC: PENTATEUCH SOURCE CRITICISM). However, it may simply be an aspect of orality, see John H. Walton and D. Brent Sandy, The Lost World of Scripture. Many commentators mention Moses' five excuses and YHWH's responses. Exod. 3:11-12 ‒ Who am I? Exod. 3:13-22 ‒ They will ask who sent you. Exod. 4:1-9 ‒ What if they do not believe? Exod. 4:10-12 ‒ I cannot speak well. Exod. 4:13-17 ‒ Please send someone else. The last paragraph of Exodus 2 is such a great text about the character of God and His commitment to His word and His people; see SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT)!
Êxodo 3:1-6
3:1 "Now Moses was pasturing the flock of Jethro" There could be two main reasons for this. Jethro had no sons Moses was working off the price of his wife, as Jacob did for Rachel (cf. Gen. 29:20) ▣ "Jethro" See notes at Exod. 2:18. ▣ "priest of Midian" See notes at Exod. 2:15. ▣ "Horeb" Notice that the place of the giving of the law is called "Horeb." Horeb is a Hebrew word for "waste" or "desolate" (BDB 352, KB 349). Sinai (BDB 696) is a non-Hebrew word, and they seem to both refer to the place where Moses brought Israel to meet YHWH (e.g., Horeb, Exod. 3:1; Deut. 1:6,19; 4:10,15; 5:12 and Sinai, Exodus 19; Lev. 7:38; 25:1; 26:46; 27:34; Num. 1:1,9; 3:1,4,14; 9:1,5). Why the name "Horeb" is used most often in Deuteronomy and "Sinai" most often in Exodus is unknown. There is literary variety in the writings of Moses. This could refer to: oral traditions recorded by different scribes Moses using different scribes changes by later scribes for unknown reasons literary variety ▣ NASB, REB "west side" "back of" NRSV, LXX "beyond" "far side" The MT has "a place behind" (BDB 29, cf. Gen. 22:13; Exod. 11:5). Josephus (Antiq. 2.12.1) says Sinai was the tallest mountain and that people were afraid to go there because it was considered "the mountain of God," but the grass was very good and ungrazed, therefore, Moses ventured there. It was an out of the way place, no other flocks. ▣ "the mountain of God" Horeb/Sinai is characterized in this way in Exod. 4:27; 18:5; 24:13. This could be a sacred site before Moses' day (Josephus, Antiq. 2.12.4) a sacred site after Exod. 3:1,12; 19:24 3:2 "the angel of the Lord" This is often a physical representation of Israel's invisible God (YHWH). See note at v. 4. SPECIAL TOPIC: THE ANGEL OF THE LORD ▣ "Lord" This is the way English translations designate the covenant name of God (i.e., YHWH, cf. Gen.2:4). This is the first time it appears in Exodus. It will be explained, as to its meaning, in Exod. 3:14-16. SPECIAL TOPIC: NAMES FOR DEITY, D. ▣ "the bush" This (BDB 702, found only in this chapter and Deut. 33:16) was a typical desert bush (see UBS Fauna and Flora of the Bible, pp. 184-185). It was not special until God chose to use it as the site of His encounter with Moses. ▣ "blazing fire" Fire is a symbol of God's presence (cf. Exod. 13:21). Zoroastrians depict deity as a flame. YHWH has no physical representation, so the fire is simply a way to get Moses' attention. SPECIAL TOPIC: FIRE 3:3 Notice that Moses turns aside (BDB 693, KB 747, Qal COHORTATIVE) to see this phenomenon because of curiosity, not religious reasons. 3:4 "Lord. . .God" In this paragraph three names/titles of Deity are used in theological parallel. the angel of the Lord, Exod. 3:1 (notice how "from the midst of the bush," Exod. 3:2,4 link #1 and #3) YHWH, Exod. 3:4 (cf. Exod. 3:7,13-16) Elohim, Exod. 3:4 (cf. Exod. 3:6) For #2 and #3 see SPECIAL TOPIC: NAMES FOR DEITY, C. and D. For #1 see SPECIAL TOPIC: THE ANGEL OF THE LORD ▣ "God called to him" Notice God is purposefully initiating a revelation of Himself (i.e., Theophany) and His plans to Moses. Humans cannot know about God except by His Divine disclosure! Theologians call this "revelation." The Bible records some of God's revelations to humans. Thank God for His self-disclosure and a written record of much of it! In this case God spoke directly to Moses, as He did to Abraham (cf. Gen. 12:1-3; 13:14-17; 21:12-13; 22:1-2). God also revealed Himself to Abraham by visions dreams the angel of the Lord (as here) SPECIAL TOPIC: WAYS OF REVELATION ▣ "Moses, Moses" The doubling of the name was a way of showing intensity (cf. Gen. 22:11; 1 Sam. 3:10). Jesus did this several times (cf. Luke 10:41; 22:31,32; Acts 9:4). YHWH knows Moses' name and family (cf. Exod. 3:6)! ▣ "Here I am" This is another Hebrew idiom denoting availability to hear and respond (cf. Gen. 22:1,11; 1 Sam. 3:4; Isa. 6:8). But the text from here through part of chapter 7, clearly shows Moses was not available! 3:5 "holy ground" The bush and its surrounding area was "holy" because of God's presence. SPECIAL TOPIC: HOLY ▣ "remove your sandals" This is a Qal IMPERATIVE (BDB 675, KB 730, cf. Josh. 5:15). Why, is not stated. There have been several theories. Removal of shoes was: a sign of openness, intimacy a sign of family a sign of a servant/slave a sign of a preventative measure of no pollution (i.e., animal dung) in God's presence (also note Deut. 23:12-13) Notice the tension between God's immanence (Moses, Moses) and God's transcendence (of Exod. 3:5). The ground may refer to all of God's mountain the area around the bush 3:6 "I am the God of your father" Notice the NOUN "father" is SINGULAR (UBS Text Project gives it an "A" rating, i.e., highly probable), as it is in Gen. 26:24. This is different from the typical use of this phrase, "the God of your fathers" (cf. Exod. 3:15,16). Here it functions as a way for Moses to know that YHWH is the God of his parents (slaves in Egypt, cf. Exod. 15:2). Moses' father was in a line of believers. God knew his family, his origin, his circumstances! ▣ "Abraham. . .Isaac. . .Jacob" These are known to them as the Patriarchs of Israel. To each of these YHWH revealed Himself and made covenant promises (cf. Exod. 32:13). Abraham ‒ Gen. 12:1-3; 15:1-11; 17:1-8; 18:17-19; 22:16-18 Isaac ‒ Gen. 26:2-4,24 Jacob ‒ Gen. 28:12-17; 35:10-12 Notice Jesus' use of the verse in Matt. 22:32, where the ever-living aspect of God's revealed name is emphasized! Eternal life depends on the eternal nature of God Himself! ▣ "Moses hid his face, for he was afraid to look at God" The Hebrews believed their God was so holy that for sinful humans to see Him meant death (cf. Gen. 16:13; 32:30; Exod. 33:20; Jdgs. 6:22-23; 13:22; 1 Kgs. 19:13; Isa. 6:5). The purpose of "the Cloud" during this period was to veil Deity's personal presence. SPECIAL TOPIC: CAN HUMANS SEE GOD AND LIVE? SPECIAL TOPIC: THE CLOUD (Shekinah)
Êxodo 3:7-9
3:7 This is a repeat of Exod. 2:23-25 (cf. Deut. 26:7; Neh. 9:9; Isa. 63:9; Acts 7:34). God hears and knows the problems and trials His people face. He is the God who is with us (cf. Exod. 34:6). SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT) ▣ "surely seen" This translation is the result of an INFINITIVE ABSOLUTE and a PERFECT VERB of the same root (BDB 906, KB 1157). It was a grammatical way of emphasis. ▣ "My people" Wow! What a great word of encouragement. The Hebrews, though now persecuted slaves, are still God's people, the descendants of the Patriarchs, the people of the covenant! 3:8 "I have come down to deliver them This is both powerful anthropomorphic imagery (see SPECIAL TOPIC: GOD DESCRIBED AS HUMAN, cf. Gen. 11:5; Exod. 19:11; Num. 11:25) spacial imagery (see SPECIAL TOPIC: HEAVEN, #4); this is OT cosmology; John H. Walton, Genesis One As Ancient Cosmology Notice it is God's desire and purpose to deliver (BDB 664, KB 717, Hiphil INFINITIVE CONSTRUCT and "bring," another Hiphil INFINITIVE CONSTRUCT), but He chose to use frail, sinful, human instrumentality (i.e., Moses, Aaron, cf. Exod. 3:10). God chooses, equips, and sends broken, flawed people to accomplish His purposes (one day He will choose a sinless One, Jesus, to fully redeem His people). ▣ "the power of the Egyptians" This is literally, "the hand of. . ." See SPECIAL TOPIC: HAND. ▣ "to bring them. . .to a good and spacious land" The land of Canaan was very productive for both crops and livestock (cf. Num. 13:18-19,23-24,27; Neh. 9:35). ▣ "a land flowing with milk and honey" This refers to goat's milk and date juice (according to the rabbis). It is imagery for a fertile, productive land. This was the descriptive and legal title for Canaan in ANE documents. ▣ "Canaanite. . ." The native tribes of Canaan are listed several times, first in Gen. 15:19-21. See SPECIAL TOPIC: PRE-ISRAELITE INHABITANTS OF PALESTINE. ▣ "Jebusite" See SPECIAL TOPIC: JEBUS
Êxodo 3:10-12
3:10 There are two IMPERATIVES in God's initial command to Moses. come now (lit. "go") ‒ BDB 229, KB 246, Qal IMPERATIVE bring. . .out ‒ BDB 422, KB 495, Hiphil IMPERATIVE; this VERB is used in Exod. 3:10,11,12; it stands for the exodus from Egypt 3:11-4:17 Moses is terrified by God's call and task. He offers several excuses. Who am I? ‒ Exod. 3:11-12 Who are You? ‒ Exod. 3:13-22 Who will believe me? ‒ Exod. 4:1-9 I cannot speak. ‒ Exod. 4:10-17 3:12 "Certainly I will be with you" This is the greatest promised blessing (i.e., the personal presence of God, cf. Exod. 4:12,15; 33:14-16; Gen. 26:3,24; 28:15; 31:3; Jos. 1:5; Isa. 43:2; Jer. 1:8; Hag. 1:13; Matt. 28:20; Acts 18:10). In a sense this promise links up with God's name given in Exod. 3:14-16 (i.e., "I Am")! The focus is not on Moses' abilities but YHWH's presence! ▣ "this shall be the sign. . ." God gave Moses a future sign but he must act in faith now for that sign to be fulfilled (cf. Exod. 19:1-2). Even in the face of a theophany, faith and action are required (cf. Acts 7:7). There are several more possible interpretations of this verse. The NJB does not finish verse 12, but puts three ellipsis points (". . .") showing something is left out, which the footnote says is Exod. 4:1-9, a list of several specific signs to Moses. Brevard Childs, The Book of Exodus (p. 60), asserts that the sign was the burning bush itself. SPECIAL TOPIC: SIGN (OT) ▣ "worship" See SPECIAL TOPIC: WORSHIP. ▣ "you shall worship God at this mountain" It really was "the mountain of God." Notice the description of its awesome nature when YHWH approaches it in Exodus 19:16-20; 20:18.
Êxodo 3:13-22
3:13 "What is His name?" One would expect "Who," but possibly the name, YHWH, speaks of God's ever-existing character more than a title. He is the ever-living, only-living One. SPECIAL TOPIC: MONOTHEISM 3:14 "I AM WHO I AM" There has been much speculation about the meaning of this name (cf. NIDOTTE, vol. 4, pp. 1295-1300). See SPECIAL TOPIC: NAMES FOR DEITY, D. There is still mystery here. It is surely possible that Moses' question is about God's character (cf. Exod. 34:6), not a title. God's answer is I am too mysterious for you to grasp. I am the ever present One. I am sovereign and will do what I will ("He causes to be," Albright). The Hiphil VERBAL STEM implies causality (but this VERB never appears in this stem in the OT), therefore, "I Am The Creator God." John H. Walton, the God who creates a relationship (i.e., covenant-making God). The Jewish Study Bible (p. 111) suggests it means "My nature will become evident from My actions." "I will be who I will be." This is a future orientation which might relate to YHWH's promises. For a good brief summary, see NIDOTTE, vol. 1, pp. 1024-1025. Should we look for etymology or imagery? The JPSOA lists three possible options for the Hebrew VERB. I Am That I Am I Am Who I Am I Will Be What I Will Be 3:15 One wonders if the name referred to is I Am (YHWH) of Exod. 3:14 "The YHWH; the Elohim of your fathers, the God of Abraham, the God of Isaac, the God of Jacob" (full Patriarchal title ) of Exod. 3:15 (cf. 3:6; see SPECIAL TOPIC: NAMES FOR DEITY, C. and D.). I think the Israelites would have wanted to be sure Moses' God was their ancestral God! ▣ "My memorial-name" This is parallel to "an everlasting name" or "This is My name forever." The people of Israel needed to realize that the God of the Patriarchs (cf. Exod. 3:16), who made the covenant promises in Genesis, is the same God who now sends Moses! His revelations, promises, and acts must always be remembered and praised (cf. Ps. 30:5; 97:12; 112:12; 135:13; Isa. 26:8; Hos. 12:5). He is the God who acts (i.e., the idols cannot see, hear, walk, respond)! 3:16 "elders" See SPECIAL TOPIC: ELDER. "I am indeed concerned" "I have surely visited" "I have given heed" "has indeed visited" "I have taken note" "I have watched over" "with concern I have concerned" "I have surely remembered" The MT has an INFINITIVE ABSOLUTE and PERFECT VERB (BDB 823, KB 955) of the same root, meaning "to attend" or "to visit." This grammatical feature focuses on God's great care for and knowledge of His people in Egypt. 3:17 For an explanation of the different people groups of Canaan see SPECIAL TOPIC: PRE-ISRAELITE INHABITANTS OF PALESTINE. ▣ "a land flowing with milk and honey" This was a descriptive and legal title for Canaan in this ANE period. See note at Exod. 3:8. 3:18 "Lord" This is YHWH, the I AM of Exod. 3:14-16. See SPECIAL TOPIC: NAMES FOR DEITY, D. ▣ "God" This is Elohim. See SPECIAL TOPIC: NAMES FOR DEITY, C. These names first appear together in Gen. 2:4. Notice these two names appear again at the end of the verse. Why is Deity called by two (or more) names/titles? Modern scholars have used current literary theories to suggest that they reflect different authors and different periods. I much prefer the rabbinical model of suggesting these different terms reflect different characteristics of Israel's God. Elohim ‒ God as Creator, Provider, Sustainer of all life on this planet YHWH ‒ God as Savior, Redeemer, covenant-making God SPECIAL TOPIC: PENTATEUCH SOURCE CRITICISM ▣ "Hebrews" See note at Exod. 1:15. SPECIAL TOPIC: HEBREW PEOPLE ▣ "Let us go. . .sacrifice" These are both Qal COHORTATIVES. This shows that sacrifices pre-date the Mosaic legislation (cf. Genesis 4; 9). SPECIAL TOPIC: SACRIFICIAL SYSTEMS OF THE ANE ▣ "three days' journey" This time designation (cf. Exod. 5:3; 8:27) has always caused problems related to the route and destination of the exodus. The traditional site of Mt. Horeb/Sinai is too far away from Goshen. It may be simply idiomatic for a longer period of time. However, it would fit one of the suggested routes of the exodus which follows the road beside the Mediterranean called "the way of the Philistines" (but note Exod. 13:17). So, the time could be one day there, one day of sacrificing, one day back three days to get there Oriental dialogue denoting a permanent exodus of the slaves but put in a way so Pharaoh could save face (cf. F. F. Bruce, Answers to Questions, p. 7) SPECIAL TOPIC: THE LOCATION OF MT. SINAI SPECIAL TOPIC: THE ROUTE OF THE EXODUS (uncertain) 3:19 This verse clearly shows YHWH's knowledge of future events (cf. Exod. 3:20) and that there is a purpose in Pharaoh's denials (see full note at Exod. 4:21). YHWH will use the plagues to show His power over the Egyptian pantheon. There is some doubt as to the subject of "strong hand" (i.e., God's or Pharaoh's; see the detailed textual issue in UBS Text Project, pp. 92-93 or NIDOTTE, vol. 2, p. 81). 3:20 "I will stretch out My hand" This is anthropomorphic imagery. SPECIAL TOPIC: GOD DESCRIBED AS HUMAN SPECIAL TOPIC: HAND ▣ "My miracles" God is going to take approximately eighteen months to administer the plagues to a reluctant Pharaoh. It is my opinion that every one of the plagues seems to attack and discredit one of the Egyptian gods. God loves the Egyptians as much as the Hebrews and He is also using this opportunity to bring them to faith as He is delivering His people. These miracles will involve both natural and supernatural timing, but again, God is involved in His sovereign, supernatural way to manifest His presence in His world. 3:21-22 This is imagery of a military defeat (i.e., "plunder," BDB 664, KB 717, Piel PERFECT with waw). Israel will leave as victors not slaves (cf. Exod. 11:2-3; 12:35-36; Ps. 105:37)! This fulfills Gen. 15:14. Israel's history is not guided by fate or their own strength. It is guided by God for a larger purpose. SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN 3:22 "but every woman shall ask of her neighbor" The King James translation has "borrow from his neighbor," but the modern sense of borrowing would mean that the Hebrews were lying about the fact that they would bring them back later. The Hebrew word does not imply "borrow" but "take" (BDB 981, KB 1371, Qal PERFECT with waw).