Exo 3:1-14 This narrative is a chain of glorious wonders. We see here-
I. An old man called to go out on the great errand of his life. The education of Moses for the great mission of his life lasted eighty years. God never sends forth fruit until the season is fitted for the fruit, and the fruit for the season; when the hour was ready for the man, and the man for the hour, then God sent forth Moses.
II. The burning bush from which that call was sounded. (1) This was a sign to indicate the peculiar presence of God. (2) It was also a symbol of His people, eminently adapted to encourage the prophet in undertaking their cause.
III. The angel who uttered this call. We see at the first glance that He is Divine; we next learn that He is an angel; we further find, from a chain of Scripture proofs, that He is Christ.
IV. The covenant under which the Angel gave him his commission. It was the same covenant that had been given to Abraham, Isaac, and Jacob.
V. The Angel's name. That name asserts (1) His real existence, (2) His underived existence, (3) His independent existence, (4) His eternity.
VI. The effect to be wrought by the remembrance of His name. (1) It was intended to inspire profoundest reverence for the Being to whom it belongs. (2) It reveals the infinite sufficiency of a Christian's portion. (3) It gives encouragement to Evangelical enterprise.
C. Stanford, Symbols of Christ, p. 61.
References: Exo 3:1-14 .-Preacher's Monthly, vol. ii., p. 57. Exo 3:1-15 .-A. M. Fairbairn, The City of God, p. 107. Exo 3:1-22 .-Clergyman's Magazine, vol. iv., p. 141. Exo 3:2- S. Baring-Gould, One Hundred Sermon Sketches, p. 20; J. Edmunds, Sermons in a Village Church, p. 79; J. Hamilton, Works, vol. v., p. 185; The Weekly Pulpit, vol. i., p. 312; D. J. Vaughan, The Days of the Son of Man, p. 209; H. Varley, Penny Pulpit, No. 369; Preacher's Monthly, vol. v., p. 145; J. Jackson Wray, Light from the Old Lamp, p. 231.
Exo 3:2-6 I. The vision. (1) The vision was miraculous. (2) Moses had this vision when he was in solitude. (3) It was symbolic (a) of Israel in Egypt; (b) of the Church in the world; (c) of the truth of the Gospel; (d) of ourselves who have the religious life within us.
II. The voice. (1) It revealed the majesty and grandeur of God. (2) The voice revealed the special providence of the great God-the God of Abraham, Isaac, and Jacob. (3) The voice proclaimed the faithfulness of God. (4) The voice demanded reverence.
T. Jones, Contemporary Pulpit, vol. v., p. 220.
Reference: Exo 3:2-6 .-S. Leathes, Truth and Life, p. 70.
Exo 3:3 I. The story of Moses is the story, at first, of failure. Two great streams of influences moulded his life, the one drawn from the Egyptian surroundings of his early days, the other drunk in with his mother's milk and his mother's teaching. On the one side he had the speechless-eyed deities of Egypt looking for ever into his face, on the other he had a belief in the governing providence of God. He expected to find amongst his own people aspirations after better things, and responsiveness to his own spirit, but he met with chilliness, coldness, and refusal to follow. Then came his exile in Midian, an exile from all his early dreams and hopes, from the position he had in Egypt, from the future which flowed before him.
II. The vision was the revelation that restored him to faith and energy. The revelation was threefold. It was a revelation (1) of permanence, (2) of purity, (3) of personal power. A revelation of permanence, for the bush was not consumed; it held its own life amidst the devouring flame. A revelation of purity, for before he could enter into the deep meaning of that vision, a voice had bidden him "put his shoes from off his feet, for the place on which he stood was holy." A revelation of personal power and love, for out of the distance, out of the background of the vision, giving it its heart and life, came the voice of Him who proclaimed Himself through all the changes and vicissitudes of the life of Israel, as the God of Abraham, of Isaac, and of Jacob.
III. The revelation was not for Moses alone. There is in every common bush the light of God, and only those see it who draw off their shoes. We forget to turn aside to see the great sights about us. If we give our hearts leisure to meet with God, God will meet with us.
Bishop Boyd-Carpenter, Contemporary Pulpit, vol. vi., p. 91.
References: Exo 3:3 .-Parker, vol. ii., p. 308. Exo 3:4 .-H. Allon, Congregationalist, vol. viii., p. 469.
Exo 3:5 I. The essence of reverence lies in our forming a true estimate of our place amongst the powers around us, and so understanding aright and habitually feeling what is our relation to them. Now, to do this, (1) we must apprehend something of the mystery of life in ourselves and in others; (2) we must recognise the distinction of the different grades of being in those in whom life is, and seek to find and to keep our own due place in that mighty and marvellous scale of existences.
II. We must bow down before Him who is the fountain of all life, the life of all who live. This adoration of the soul before Him is the central point of the grace of reverence, and its influence pervades and adjusts all our other relations, both towards Himself and towards the other creature of His hand.
III. It is a question of the deepest moment to us all how, in an age one special temptation of which is clearly to lose its reverence, the gift can be kept quick and living in ourselves. (1) The first step must be the keeping guard against whatever tends to irreverence. All that professedly robs life of its mystery does this. So, even more directly, does all that robs revelation of its awfulness. Receiving God's word as God's word, striving to do it, striving to overcome temptations to doubt, not by crushing them out, but by turning them into occasions of prayer and of adoration, these efforts, and such as these, will keep us in an irreverent age from the great loss of irreverence. (2) Above all, we must pray for reverence as the gift of God; for such prayer not only draws down a certain answer, but even by its own action tends to put our spirits in the frame of reverence.
S. Wilberforce, University Sermons, p. 335.
References: Exo 3:5 .-C. J. Vaughan, Lessons of Life and Godliness, p. 114; W. J. Butler, Sermons to Working Men, p. 259; G. Litting, Thirty Children's Sermons, p. 189. Exo 3:6 .-T. Arnold, Sermons, vol. iv., p. 214; J. Keble, Sermons for the Christian Year, Lent to Passiontide, p. 336; Old Testament Outlines, p. 25; Congregationalist, vol. vi., p. 428.
Exo 3:7 Quite apart from its religious significance, there is no other historical phenomenon that is to be compared for a moment in interest with this ever-growing wonder of the Jewish race. The light falls clearly and steadily on its history from first to last. The whole connected story lies before us like a mighty river, which from some high mountain summit you can trace from its fountain to the ocean.
I. The history of this people is thus the history of mankind in its central seats of power. It brings with it living reminiscences of the remotest past. In order to understand how strange a phenomenon is this indomitable vitality of the race, a race without a home or a country, compare their history with that of the numberless tribes of other races who have been either migratory or settled. Excepting the Arabs, also Abraham's descendants, all the other settled contemporary races around Palestine have either died out completely, as the ancient people of Tyre, Edom, Assyria, Babylon, Egypt; or, if migratory, they have been lost and absorbed after a few centuries. The bond that has held the Jews apart from other nations, and yet together, has been their common religion, their common historical glory. When all Eastern Asia held evil to be incurable, and eternal, and Divine, the race of Abraham held that evil was "but for a moment," and that God's goodness and justice alone were eternal; and it is they who have taught this lesson to the nations of the modern world.
II. Notice next the tragic side of this wonderful national history. The honour of being the intellectual and spiritual leaders of the world for four thousand years, has been paid for by four thousand years of national martyrdom and humiliation. The terrific penalties announced at the beginning for failure in their national vocation amidst the great nations of the ancient world, have been exacted to the letter. The so-called Christian nations have made their lives for nearly fifteen hundred years one prolonged Egyptian bondage. New Testament Christianity has at last taught us English, at least, to love the nation to whom we owe such priceless blessings. We believe that the time is hastening on when Christ will return to avenge the quarrel of Israel, and to end "the times of the Gentiles" by the restoration of the scattered nation to its old central position in a renovated world.
E. White, Christian World Pulpit, vol. xxi., p. 65.
References: Exo 3:7 .-Spurgeon, Evening by Evening, p. 229. Exo 3:7 , Exo 3:8 .-M. G. Pearse, Thoughts on Holiness, p. 230. Exo 3:8 .-J. W. Burgon, Ninety-one Short Sermons, No. 32.
Exo 3:10 (with Heb 11:27 )
I. How was the earlier history of Moses an education for the great work of his life? In order to free his people from their bondage, Moses needed sympathy and faith; and the Bible gives us three phases of his life, wonderfully adapted to educate him in these qualities: (1) his education in the Egyptian court; (2) his attempt to convince the people of their brotherhood; (3) his flight into the wilderness.
II. How did this vision explain to Moses the work of his life? (1) The vision of God prepared him for the work of his life. It showed him the everlastingness of God, and his own unworthiness to do God's work. But the voice upheld him amid the overwhelming sense of his nothingness, and made him feel his vocation. The everlasting sympathy was with his people in their sorrows, and that thought upholding his sinking weakness, became a clear, strong call to action, and summoned him with the voice of the Eternal to his calling. (2) The vision of God gave endurance in fulfilling that work. "Moses endured as seeing Him who is invisible." He had received the grand revelation of the name of God, which was to abide with him until his work was done: "I Am that I Am." This revelation of the name of God made him feel the glory of the vision as an ever-present power. Under that consciousness the sense of his own insignificance faded, his terror of Pharaoh passed away. Even though his work should seem to fail, that mighty vision had given him a grasp on eternity which would keep him strong and true.
E. L. Hull, Sermons, 3rd series, p. 81.
References: Exo 3:12 .-Parker, vol. ii., p. 308; T. Arnold, Sermons, vol. vi., p. 17; J. Hiles Hitchens, Christian World Pulpit, vol. xv., p. 40.
Exo 3:13 I. Moses on entering upon a great mission naturally inquires the conditions upon which he proceeds. Before going on any of life's great errands we should know (1) Who has sent us, and (2) What is the business on which we proceed.
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.
Parker, Wednesday Evenings at Cavendish Chapel, p. 105.
Exo 3:14-15 In the long bondage of Israel the God of their fathers had become to the most a name, a faint echo, an image ever growing dimmer. They were in a country where countless gods were worshipped, where the forces and products of nature in all their changes were adored. The very conception of Deity was polluted and degraded by being associated with creeping things and monstrous shapes. How wise then that God should be presented to them as "I AM." "I AM THAT I AM,"-the Being who is, as essential life, inscrutable and unchangeable, and who was also the God of their fathers. God is thus set very high and yet He is brought very near, near in a way to appeal to the heart. To us the two aspects of God possess the same importance and interest. Let us look at them in several different lights.
I. God is the Incomprehensible One, and yet is revealed in His intercourse with men. The conviction of God's unsearchableness lies at the root of all reverence and awe. Before the "I AM THAT I AM" our spirits lie in deepest adoration and rise into loftiest aspiration. But we need equally the other side. We need a God revealed in the essential features of His character, and it is in His dealings with men who feared and loved Him that He has made Himself known.
II. God is the Independent and Absolute One, and yet He enters into covenant and most definite relationship with men. He is the God of Abraham, of Isaac, and of Jacob. The great sea of His love has its channel and tides. His infinite love and mercy have their regular fixed ways not less than the sunshine.
III. God is the Eternal One, and yet the God of dying men. Every moment that we have of fellowship with the Eternal God assures us that for us there is no death. The thought of death only makes us cleave the more to the Eternal God.
IV. God is the Unchangeable One, yet the God of men of all different types and temperaments. He is the same Lord over all. Take these three patriarchs, so closely related in blood.
How different they were. Yet God was the God of all the three, for they all agreed in being seekers of God.
J. Leckie, Sermons Preached at Ibrox, p. 35.
References: Exo 3:14 .-T. Arnold, Sermons, vol. vi., p. 156; Expositor, 2nd series, vol. i., p. 12, 3rd series, vol. ii., p. 81; C. Kingsley, Gospel of the Pentateuch, p. 132; J. Travers Sherlock, Christian World Pulpit, vol. xx., p. 44; R. Heber, Sermons Preached in England, pp. 102, 124. Exo 3:14 , Exo 3:15 .-Preacher's Monthly, vol. ii., p. 61. Exo 3:19 , Exo 3:20 .-Bishop Armstrong, Parochial Sermons, p. 239. 3-Parker, vol. ii., p. 31.
1. Now Moses kept the flock. We have already said that he was occupied as a shepherd for a long time (viz., about forty years) before this vision appeared to him. The patience, then, of the holy man is commended by his continuance in this work; not that Moses had any intention of boastfully celebrating his own virtues, but that the Holy Spirit dictated what would be useful to us, and, as it were, suggested it to his mouth, that what he did and suffered might be an example for ever. For he must have had much mental struggle at this tedious delay, when old age, which weakens the body, came on, since even in those days few retained their activity after their eightieth year; and although he might have lived frugally, yet temperance could not protect even the most robust body against so many hardships, because it is given to very few persons to be able thus to live in the open air, and to bear heat, and cold, and hunger, constant fatigue, the care of cattle, and other troubles. God, indeed, miraculously supported the holy man in the performance of his arduous duties; but still the internal conflict must have gone on, — why does God so long delay and suspend what he so long ago determined? It was, then, no ordinary virtue which overcame these distracting assaults, which were constantly renewing his anxiety; whilst, in the mean time, he was living poorly, in huts and sheds, as well as often wandering over rough and desert places, though from childhood to mature manhood he had been accustomed to luxury; as he here relates, that, having led his flock across the Desert, he came to Horeb, which certainly could not have been effected without his experiencing the cold as he lay on the ground by night, and burning heat by day. The title of “the mountain of God” refers (35) by anticipation to a future period, when the place was consecrated by the promulgation of the Law there. It is well known that Horeb is the same mountain which is also called Sinai, except that a different name is given to its opposite sides, and, properly speaking, its eastern side is called Sinai, its western, Horeb. (36) Since, then, God appeared there and gave so many manifest signs of his heavenly glory, when he renewed his covenant with his people, and furnished them with a rule of perfect holiness, the place became invested with peculiar dignity.
(35) κατὰ πρόληψιν. — Lat
(36) Horeb appears to have been the general name of the whole mountainous district, of which Sinai formed a part. This solution fully meets the objection of certain modern cavillers, who have argued, at least, against the identity of the author of the Pentateuch, if not against its inspiration, on the ground that the same events are recorded as having taken place sometimes on Horeb, sometimes on Sinai. Vide Hengstenberg on the Genuineness of the Pentateuch, Ryland’s Transl., vol. 2, p. 325; Fisk’s Memorial of the Holy Land, p. 146.
2. And the Angel of the Lord appeared unto him. It was necessary that he should assume a visible form, that he might be seen by Moses, not as he was in his essence, but as the infirmity of the human mind could comprehend him. For thus we must believe that God, as often as he appeared of old to the holy patriarchs, descended in some way from his majesty, that he might reveal himself as far as was useful, and as far as their comprehension would admit. The same, too, is to be said of angels, who, although they are invisible spirits, yet when it seemed good to the Almighty, assumed some form in which they might be seen. But let us inquire who this Angel was? since soon afterwards he not only calls himself Jehovah, but claims the glory of the eternal and only God. Now, although this is an allowable manner of speaking, because the angels transfer to themselves the person and titles of God, when they are performing the commissions entrusted to them by him; and although it is plain from many passages, and (37) especially from the first chapter of Zechariah, that there is one head and chief of the angels who commands the others, the ancient teachers of the Church have rightly understood that the Eternal Son of God is so called in respect to his office as Mediator, which he figuratively bore from the beginning, although he really took it upon him only at his Incarnation. And Paul sufficiently expounds this mystery to us, when he plainly asserts that Christ was the leader of his people in the Desert. (1. o 10:4.) Therefore, although at that time, properly speaking, he was not yet the messenger of his Father, still his predestinated appointment to the office even then had this effect, that he manifested himself to the patriarchs, and was known in this character. Nor, indeed, had the saints ever any communication with God except through the promised Mediator. It is not then to be wondered at, if the Eternal Word of God, of one Godhead and essence with the Father, assumed the name of “the Angel” on the ground of his future mission. There is a great variety of opinions as to the vision. It is too forced an allegory to make, as some do, the body of Christ of the bush, because his heavenly majesty consumed it not when he chose to inhabit it. It is also improperly wrested by those who refer it to the stubborn spirit of the nation, because the Israelites were like thorns, which yield not to the flames. But when the natural sense is set forth, it will not be necessary to refute those which are improbable. This vision is very similar to that former one which Abraham saw. (Gen 15:17.) He saw a burning lamp in the midst of a smoking furnace; and the reason assigned is, that God will not permit his people to be extinguished in darkness. The same similitude answers to the bush retaining its entireness in the midst of the flame. The bush is likened to the humble and despised people; their tyrannical oppression is not unlike the fire which would have consumed them, had not God miraculously interposed. Thus, by the presence of God, the bush escaped safely from the fire; as it is said in Psa 46:1, that though the waves of trouble beat against the Church and threaten her destruction, yet “shall she not be moved,” for “God is in the midst of her.” Thus was the cruelly afflicted people aptly represented, who, though surrounded by flames, and feeling their heat, yet remained unconsumed, because they were guarded by the present help of God.
(37) Calvin’s own commentary on Zec 1:8, will best explain this reference; there, also, he inclines to identify the chief of the Angels with the Son of God. “There were then, as it were, a troop of horsemen: but the Prophet says that one appeared as the chief leader, who was accompanied by others.” “There was one more eminent than the rest, and in this there is nothing unusual, for when God sends forth a company of angels, he gives the lead to some one. If we regard this angel to be Christ, the idea is consistent with the common usage of Scripture,” etc. —Com. on Zech. , pp. 31-33.
3. And Moses said, I will now turn aside. It is certain that his mind was disposed to reverence from no rashness, but by divine inspiration. Although not yet accustomed to visions, he still perceives that, this is no unmeaning spectacle, but that some mystery was contained in it, which he must by no means neglect, and to the knowledge of which he was divinely called. In this, too, we must observe his tractableness, in turning aside to learn. For it often happens that God presents himself to us in vain, because we presumptuously reject such great mercy. Let us learn, then, by the example of Moses, as often as God invites us to himself by any sign, to give diligent heed, lest the proffered light be quenched by our own apathy. But from his calling it a “great sight,” we gather that he was taught by secret inspiration the depth of the mystery, though it was as yet unknown. In this way God prepared his mind to reverence, (38) that he might the sooner profit by it.
(38) A humilite. — Fr.
4. God called unto him out of the midst of the bush. In the first place, my readers will observe that, as is the case in almost all visions, it was not a voiceless spectacle to alarm the holy man, but that instruction accompanied it by which his mind might obtain encouragement. For there would be no use in visions, if the senses of those who see them were kept in alarm. But although God was unwilling to terrify his servant, yet, in two ways, he claims authority and reverence for his intended address; first, by calling Moses twice by name, he makes his way into the depths of his heart, that, as if cited before the tribunal of God, he may be more attentive in listening; and, again, by commanding him to put off his shoes, he prepares him to humility, by admiration and fear. There is much discussion with respect to the latter clause amongst many, who delight in allegory. (39) I will not recite their various opinions, because a simple exposition of the true meaning will dispose of the whole of their subtle triflings. Moses is commanded to put off his shoes, that by the very bareness of his feet his mind might be disposed to reverential feelings; and on this account, too, he is reminded of the holiness of the ground, because, in our prayers, the bending of the knees, and the uncovering of the head, are helps and excitements to the worship of God. And this, I think, is made sufficiently clear by the reason which is immediately added, that the place on which Moses stood was “holy ground,” and, therefore, not rashly, or in a profane manner to be trodden on. Whence we gather, that he was instructed by the outward sign of adoration to enter into the presence of God as a trembling suppliant. He had, indeed, said, “Here am I,” (which was a testimony that his mind was teachable, and prepared to obey,) yet it was good that he should be more actively aroused, in order that he might come before God with greater fear. But if this most noble Prophet of God had need of such a preparation, no wonder that God stirs up our unwilling hearts, by many aids, in order that we may worship him in truth. And although the same command is not given to all which was given to Moses, still let us learn, that this is the object of all ceremonies, that the majesty of God, being duly and seriously perceived in our minds, may obtain its rightful honor, and that he may be regarded in accordance with his dignity. If any prefer the deeper meaning (anagoge,) that God cannot be heard until we have put off our earthly thoughts, I object not to it; only let the natural sense stand first, that Moses was commanded to put off his shoes, as a preparation to listen with greater reverence to God. If the question be now raised as to the holiness of the place, the reply is easy, that it received this honorable title on account of the vision. Mount Sinai did not, therefore, naturally possess any peculiar sanctity; but because God, who sanctifies all things, deigned to give there the sign of his presence. Thus Bethel was dignified by Jacob with high and honorable titles. (Gen 28:17.)
“How dreadful is this place! this is none other than the house of God, and this is the gate of heaven;”
because it had been consecrated by a special revelation. For, wherever we see any sign of the glory of God, piety awakens this feeling of admiration in our hearts. In the meantime, however, since we are too prone to superstition, these two errors must be avoided; lest, in our gross imaginations, we should, as it were, draw down God from heaven, and affix him to places on earth; and, also, lest we should account that sanctity perpetual which is only temporary. The remedy of the first evil is to reflect on the nature of God; of the second, to observe his design, how far, and for what use he sanctifies places. For since the nature of God is spiritual, it is not allowable to imagine respecting him anything earthly or gross; nor does his immensity permit of his being confined to place. Again, the sanctity of a place must be restricted to the object of the manifestation. Thus Mount Horeb was made holy in reference to the promulgation of the law, which prescribes the true worship of God. If the descendants of Jacob had considered this, they would never have set up Bethel as a holy place in opposition to Sion; because, although God once appeared there to the patriarch, He had never chosen that place; therefore they were wrong in proceeding from a particular instance to a general conclusion.
(39) “En curiositez frivoles;” in frivolous subtleties. — Fr.
6. I am the God of thy father. He does not merely proclaim himself as some heavenly power, nor claim for himself only the general name of God, but recalling to memory his covenant formerly made with the patriarchs, he casts down all idols and false gods, and confirms Moses in the true faith. For hence he knew surely, that he had not set his hopes in vain in the God whom Abraham and the other patriarchs had worshipped, and who, by the privilege of adoption, had separated their race from all other nations. And lest, through the long lapse of time, Moses might think that what had been handed down concerning Abraham was obsolete, He expressly asserts that His faithfulness still held good, by calling Himself “the God of his father.” But since, in setting forth the hope of redemption, He renews the memory of His covenant, we gather that it was not obliterated from the heart of Moses; because it would have been absurd so to speak of a thing unknown; nor would it have been of any use to make mention of promises of which no recollection existed in the heart of Moses. Since, therefore, the hope of the redemption of the chosen people depended on the covenant which God had formerly made with the patriarchs, He shews that He had not been trusted to in vain, because His engagement would not be ineffectual. It was not so much a sign of reverence as of terror that Moses covered his face; yet must we take both feelings into account, that he felt sudden alarm at the sight of God, and voluntarily adored his majesty. It was necessary that his mind should be affected, and impressed with reverential feelings, that he might be more ready to obey. We read in Isaiah, (Isa 6:2,) that even the angels veil their faces, because they cannot bear the infinite glory of God; no wonder then that a mortal man dared not to look upon him. The name of God is appropriated to the visible appearance in which his majesty was concealed.
7. And the Lord said. Before he delegates to Moses the office of delivering his people, God encourages him in a somewhat lengthened address to the hope of victory and success; for we know how doubts enfeeble and hold back the mind with anxiety and care; Moses then could not engage in or set about his work earnestly until furnished with the confidence of divine assistance. Therefore God promises to be his guide, that in reliance upon such aid he may gird himself boldly to the warfare. From hence we may gather this general doctrine — that, however slow and unwilling we may naturally be to obey God, we must not turn away from any command when he assures us of success, because no stimulus can be stronger than the promise that his hand shall be always ready to help us when we follow whither he calls us. With this object God thus speaks before he makes mention of the vocation of Moses, that he may more cheerfully enter upon his work, in the assurance of a successful issue. Moreover, when God has founded the redemption of his people upon his gratuitous covenant, and therefore on his own free bounty, he adds another argument derived from his justice, namely, that it is impossible for the judge of the world not to help the oppressed and afflicted when they are undeservedly mistreated, and especially when they implore his assistance. This is true generally, that God will be the avenger of all unjust cruelty; but his special aid may be expected by believers whom he has taken into his friendship and protection. Accordingly, when he has declared that he has been moved by his adoption of this people not to desert it in its extreme necessity, he adds, in confirmation, that he has come to restrain their oppressors’ tyranny, since he has heard the cry of the afflicted. This was said at that particular time to encourage Moses; but it ought to afford no common consolation in the troubles of us all when we are groaning under any unjust burden; for God, whose sight was then so clear, is not now so blind as not to see all injustice, and to pity them that call upon him. Although the expression here used in the original, “seeing I have seen,” is a Hebraism, still it signifies that, while God delays and suspends punishment, his winking at men’s evil deeds is no proof that he does not behold them from heaven, and will in due time appear as their judge, for the words denote a continued observation — as much as to say, that even then he was beholding them, when by his quiescence he might have seemed to neglect the tribulation of his people. By adding that he had heard their cry, he indirectly rebukes their lukewarmness, since we do not read that they cried until compelled by their extremity and despair. Therefore there is no cause for wonder that they almost wasted away under their misfortunes before succor came, because their prayers were scarcely offered (41) after a long time. And not even then is it probable (as I said before) that they prayed earnestly; but God had more respect to his mercy and faithfulness than to their right and well-grounded preparedness. In these words the Spirit exhorts us to call upon God, and not to be stunned and stupified by our cares and sorrows, but to learn to fly straightway to this sacred anchor; as the Psalmist also says, “The eyes of the Lord are upon the righteous, and his ears are open unto their cry,” (Psa 34:15,) and as he testifies in another place, (Psa 65:2,) that he is a God that heareth prayer; thus does he anxiously invite us to this remedy whenever we are hard pressed. When he speaks of them as his “people which are in Egypt,” the apparent inconsistency does not a little tend to confirmation, implying that the promise which he made to Abraham with regard to inheriting the land of Canaan would not be without effect; for it would not accord with the truth of God that a people to whom an inheritance elsewhere was given should sojourn in Egypt, unless it was to be freed in the appointed season. It might also be understood adversatively — although a people dwelling in Egypt be far from the land of Canaan, and so might seem in a manner to be put away from me, still have I heard their cry. But the probable meaning is, that because it was not fit that a people which was to inherit the Holy Land should always remain sojourning elsewhere, therefore God would shortly deliver them. In the end of the verse the repetition in other words, “I know their sorrows,” is also an amplification of what came before.
(41) “Jusques a ce qu’il ait ete contraint jusques au dernier desespoir;” until they had been driven even to complete despair. — Fr.
8. And I am come down to deliver them. He now more clearly announces his intention not only to relieve their present calamity, but to fulfill the promise given to Abraham as to the possession of Canaan. He therefore marks the end of their deliverance, that they might enjoy the rest and inheritance promised to them. It is a common manner of speaking to say, God descends to us, when he actually puts forth his power and shews that he is near us; as much as to say, that the Israelites would experience plainly that his help was at hand. The “large” land seems to be brought in comparison with the straits in which they now were; for although the land of Goshen was fertile and convenient, still it scarcely afforded room enough for their increasing multitude; besides, there they were kept shut in like slaves in a house of bondage. Finally, he again assures them that he would deal graciously with them, because he had heard their cry, and was not ignorant of their sorrows, although he might have long delayed to avenge them.
10. Come now therefore. After God had furnished his servant with promises to engage him more cheerfully in his work, he now adds commands, and calls him to undertake the office to which he is designed. And this is the best encouragement to duty, when God renders those, who would be otherwise slow through doubt, sure of good success; for although we must obey God’s plain commands without delay or hesitation, still he is willing to provide against our sluggishness by promising that our endeavors shall not be vain or useless. And certainly it is a feeling naturally implanted in us all, that we are excited into action by a confidence of good success; therefore although God sometimes, for the purpose of trying the obedience of his servants, deprives them of hope, and commands them peremptorily to do this or that, still he more often cuts off hesitation by promising a successful issue. Thus, then, he now aroused Moses to perform his commands by setting the hope of the deliverance before him. The copula must be resolved into the illative particle, because the command and vocation undoubtedly depend upon the promise.
11. Who am I? He cannot yet be accused of disobedience, because, conscious of his own weakness, he answers that he is not sufficient for it, and therefore refuses the commission. His comparison of himself with Pharaoh was an additional pretext for declining it. This, then, seems to be the excuse of modesty and humility; and as such, I conceive it not only to be free from blame, but worthy of praise. It is no contradiction to this that he knew God to be the proposer of this very arduous task, for he wonders that some one else was not rather chosen, since God has so many thousands of beings at command. But another question arises, why he, who forty years ago had been so forward in killing the Egyptian, and, relying on the vocation of God, had dared to perform so perilous a deed, should now timidly deny his sufficiency for the deliverance of the people? It does not seem probable that his rigor had decreased from age; though youth is naturally ardent, and age induces coldness and supineness: but it appears that his fault was of another kind, viz., that he advanced hastily at first, not having sufficiently considered his own powers, nor weighed the greatness of his undertaking. For although such precipitation may be praiseworthy, still it often fails in the middle of its course; just as precocious fruits either never arrive at maturity, or soon perish. Therefore, although Moses afforded an example of a noble disposition, when he so hastily devoted himself to God’s work; yet was he not then provided with that firmness which would support him to the end, because the faith, which prevailed in his heart, had not yet struck its roots deeply enough, nor had he thoroughly examined his own capability. Therefore does he tremble when he is brought to the point, though he had been more confident when its difficulty was as yet unconsidered. So daily do we, who appear to ourselves of good courage (42) when out of the reach of darts, begin to quake as the battle comes near us; because we perceive the dangers which did not affect us at a distance. No wonder, then, if Moses, who had been ready to obey forty years ago, and who had perseveringly cherished in himself this holy feeling, is filled with new alarm, when he is commanded to enter on the field of battle.
(42) “Courageux comme lions;” as bold as lions. — Fr.
12. And he said, Certainly I will be with thee. It is remarkable that God sets his ready help alone against all to overcome every fear, and to take away every scruple; as much as to say, It matters not who Moses is, or what may be his strength, so that God be his leader. In these words we are taught, that he is never regarded by us with due honor, unless when, contented with his assistance alone, we seek for no ground of confidence apart from him; and, although our own weakness may alarm us, think it enough that he is on our side. Hence these celebrated confessions of his saints:
“Yea, though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me.” (Psa 23:4.)
Again,
“In God have I put my trust;
I will not fear what flesh can do unto me.” (Psa 56:4.)
Again,
“I will not be afraid of ten thousands of the people.”
(Psa 3:6.)
Again,
“If God be for us, who can be against us?” (Rom 8:31.)
Therefore, in proportion to our advancement in the faith, when we are exposed to the greatest dangers, do we magnify the power of God, and, exalting ourselves in that, advance boldly against all the world; and this is the ground of firm and unwearied obedience, when the thought that God is with us is deeply rooted in our hearts. But, after Moses is commanded to turn away his reflections from himself, and to fix all his regards upon the promised help of God, he is confirmed by a sign, that the Israelites should sacrifice on Mount Horeb three days after their departure from Egypt. Still this promise appears neither very apt nor opportune, since it would not exist in effect till the thing was done. I pass over the forced interpretations, which some, to avoid this absurdity, have adduced; since others wisely and prudently observe, that the confirmation which we receive from posterior tokens, is neither useless nor vain, and that there are examples of it elsewhere in Scripture. Samuel, by anointing David, promises that he shall be king of the people; and pronounces that this shall be the sign that the anointing is from God. (1. a 16:13.) David had long to battle with misfortunes before he could enjoy this token, yet will it not be thought superfluous, since in its season it confirmed the favor of God. Isaiah, prophesying of the raising of the siege of the city, adds a sign,
“Ye shall eat this year such as groweth of itself; and the second year that which springeth of the same; and in the third year sow ye and reap, and plant vineyards, and eat the fruit thereof.”
(Isa 37:30.)
It was said to John the Baptist,
“Upon whom thou shalt see the Spirit descending, the same is he which baptizeth with the Holy Ghost.” (Joh 1:33.)
Yet, before he beheld that sign, he already knew that Christ was the Son of God; for the prophecies of both his parents were well known to him. But there is nothing absurd in the faith, which is founded on the word, being increased by the addition of a sign. In fine, God magnifies his mercy by the new mercy which supervenes, thus, as it were, heaping up the measure; and, in truth, the vocation of Moses was ratified by a remarkable proof, when, in the very place on which he then stood, the people, brought forth by his instrumentality, offered a solemn sacrifice. In the meantime God kept his servant in suspense, as though he had said, Let me perform what I have decreed; in due time you will know that your were not sent by me in vain, when you have brought the people safely to this spot.
13. Behold, when I come to the children of Israel. If we believe that Moses spoke his own sentiments here, he would say, that he could not be the messenger of an unknown God; which seems highly improbable. For who can think that the faith of the holy Prophet was so obliterated, that he was forgetful of the true God, whom he had devoutly served? Whereas, in the name of his elder son, he had borne witness to his solemn recollection of Him, when he voluntarily professed himself a stranger in the land of Midian. Nor does it appear at all more suitable to the children of Israel, in whose mouths the covenant made with their fathers constantly was. It will not, however, be far from the truth, if we suppose that the faith both of Moses and the Israelites had grown somewhat faint and rusty. He himself, with his father-in-law, was altogether without the instruction which would retain him in that peculiar worship, and in that knowledge, which he had imbibed in Egypt; and the whole people had departed far away from the course of their fathers; for although the brightness of the true and ancient religion was not entirely gone, still it only shone in small sparks. But whilst Moses tacitly confesses his ignorance, because he was not sufficiently familiar with the doctrine handed down from the holy patriarchs, yet because he was about to present himself to the people as a stranger, he infers that he shall be rejected, unless he brings with him some watchword which will be acknowledged. “I will declare that which thou commandest, (he seems to say,) that I am sent by the God of our fathers; but they will deride and despise my mission, unless I shall present some surer token, from whence they may learn that I have not falsely made use of thy name.” He therefore seeks for a name which may be a distinguishing mark; since it is not a mere word or syllable which is here in question, but a testimony, by which he may persuade the Israelites that they are heard on the score of the covenant with their fathers.
14. I am that I am. The verb in the Hebrew is in the future tense, “I will be what I will be;” but it is of the same force as the present, except that it designates the perpetual duration of time. This is very plain, that God attributes to himself alone divine glory, because he is self-existent and therefore eternal; and thus gives being and existence to every creature. Nor does he predicate of himself anything common, or shared by others; but he claims for himself eternity as peculiar to God alone, in order that he may be honored according to his dignity. Therefore, immediately afterwards, contrary to grammatical usage, he used the same verb in the first person as a substantive, annexing it to a verb in the third person; that our minds may be filled with admiration as often as his incomprehensible essence is mentioned. But although philosophers discourse in grand terms of this eternity, and Plato constantly affirms that God is peculiarly τὸ ὄν (the Being); yet they do not wisely and properly apply this title, viz., that this one and only Being of God absorbs all imaginable essences; and that, thence, at the same time, the chief power and government of all things belong to him. For from whence come the multitude of false gods, but from impiously tearing the divided Deity into pieces by foolish imaginations? Wherefore, in order rightly to apprehend the one God, we must first know, that all things in heaven and earth derive (43) at His will their essence, or subsistence from One, who only truly is. From this Being all power is derived; because, if God sustains all things by his excellency, he governs them also at his will. And how would it have profited Moses to gaze upon the secret essence of God, as if it were shut up in heaven, unless, being assured of his omnipotence, he had obtained from thence the buckler of his confidence? Therefore God teaches him that He alone is worthy of the most holy name, which is profaned when improperly transferred to others; and then sets forth his inestimable excellency, that Moses may have no doubt of overcoming all things under his guidance. We will consider in the sixth chapter the name of Jehovah, of which this is the root.
(43) Precario. —Lat. De grace. — Fr.
15. And God said moreover. God again assumes his name taken from the covenant which he had made with Abraham and his posterity, that the Israelites may know that they do not deceive themselves in an uncertain God, provided they depart not from the religion of their fathers; for as soldiers assemble round their standard to maintain the order of their ranks, so does he command them to look back upon the special grace of their adoption, and to know that they are a people elected of God, because they are Abraham’s sons. He confines them within these limits, that they may not wander about in search of God. For we know that whatever opinions were held by the Gentiles as to the Deity, were not only entangled with many errors, but were also ambiguous, so that they were always wavering with respect to them. God demands another kind of religion from his people, on the certainty of which their hearts may depend. Besides, their long sojourn in the land of Egypt, although it had not destroyed the knowledge of the true God, had yet much obscured that light of revelation which their fathers possessed. And again, the promise might seem to be obsolete, when they had received no assistance, whilst overwhelmed in such an abyss of misery; and on this ground the faith received from their fathers had undoubtedly grown cold. Wherefore, that they may learn to repose upon it, he calls himself the God of their fathers, and declares, that by this title he will be celebrated for ever; for I cannot consent to refer this to the previous expression, “I am that I am,” since the context does not admit of it. Hence might be inferred the incomparable love of God towards his chosen people, because he had passed over all the nations of the earth, and had attached himself to them alone. But we must remember, that although it was honorable to Abraham and the patriarchs for God to take his name from them, yet that the main object of this was to confirm the truth of his promise. There may be an apparent incongruity in saying, “this is my memorial unto all generations,” because a much more excellent memorial succeeded in the person of our Lord Jesus Christ; but my reply is, that since, in the coming of Christ, the truth of the covenant made with Abraham was shewn forth, and was thus demonstrated to be firm and infallible, its memory was rather renewed than destroyed; and that thus it still survives and flourishes in the Gospel, since Abraham even now ceases not to be the father of the faithful, under the one Head. We conclude that God would not be spoken of on earth, without the effects of his gratuitous adoption appearing, by which he may be proved to be faithful and true.
16. Go and gather. Because it was not easy either to gather the whole people into one place, or for his commission to be heard by so great a multitude, Moses is commanded to begin with the elders, and to speak to them concerning their coming deliverance, that they may thus by their authority arouse the body of the people to a good hope. For their dismissal must be sought for from the king in the name of all, and all their minds prepared for departure; since, unless they had timely notice of it, there would have been no general consent to embrace the mercy of God. It was then of great importance that the vocation of Moses should be well known, that they might boldly follow him as the leader set over them by God. He does not express without a purpose, that the God who had been seen by him, was the God of Abraham, Isaac, and Jacob; for the vision, which would have been otherwise hardly credited by the people, depended on the ancient covenant which was deposited with them. Therefore, in order to obtain belief for his words, Moses reminds them that the deliverance, of which he was now about to treat, and of which he is appointed by God as the leader, was formerly promised in Abraham, Isaac, and Jacob. Lastly, because we usually receive with difficulty what is new and strange, Moses therefore lays his foundation on the old revelations, which were beyond the reach of doubt. But he repeats what he had before related to be said to himself, thus setting before the others what he had privately heard to assure him of his vocation. We know that when God does not immediately succour us in our adversities, our minds are worn down with grief, and sink into despair; because we think that God has no care for us. Lest, therefore, the minds of the Israelites should despond, Moses is commanded to tell them that it is God’s time for remembering them; and, although he might seem not to behold for a while, yet that he would not for ever forget his own people. What follows, that the injuries done to them by the Egyptians had come into account, is added in confirmation; for, since he is judge of the world, he cannot but rise as an avenger after long endurance of injustice and tyranny. Let us, too, learn from this passage, when God seems to turn away his face from us, by delaying to help us, to wait patiently until he looks upon us in due season; since his forgetfulness is only temporary, when he gives us over to the will of our enemies. I have shewn elsewhere how these phrases are to be understood, viz., that according to the estimate of our own senses, things are attributed to God which do not properly belong to him.
17. And I have said. By this expression God reminds us that he in his secret counsel determines what he will do, and therefore that we must put a restraint on our desires, which otherwise press forward too fast, and let him freely and voluntarily appoint what he knows to be best to be done; not because he has need of taking time to deliberate, but that we may learn to depend on his providence. By this decree the children of Israel were assured that the end of their woes was near, because there is nothing which can prevent God from performing his work. But he speaks briefly, as of a thing well known; because what had been handed down through the patriarchs, as to their future deliverance, was not entirely forgotten. He enumerates several nations whose lands He would give them, that he might thus the more attract them to come forth. With the same object he affirms that the whole country flows “with milk and honey,” lest its barrenness should alarm them, because famine had driven their fathers out from thence. But although the land of Canaan was naturally fertile, there is no doubt but that its fruitfulness chiefly arose from the blessing of God. The conclusion is, that a spacious dwelling-place is prepared for them, since for their sake God will drive out many nations, that they may possess the habitations of them all; and that, finally, they need not fear want, because God will abundantly supply them with food, as if the whole of that land were filled with rivers of milk and honey.
18. And they shall hearken to thy voice. (44) The literal translation is, “They shall hearken to thy voice,” which many take to be a promise from God that they should be obedient; but the sense given in the Latin, “after they shall have heard thy voice,” seems more consonant, that first of all He should command them by the mouth of Moses, and that then they should accompany him in bearing the message to Pharaoh. For, before so difficult an undertaking was enjoined to them, it was desirable that the authority of God should be propounded to them, so that they might go about it with unwavering hearts. The sum of the message is, that they should seek permission from Pharaoh to go and sacrifice; but lest they might be thought to do so from mere unfounded impulse, they are desired to premise that God had met with them and had given them the command. For the word which expresses his meeting with them, means that he presented himself voluntarily. They had indeed cried out before, and often appealed to the faithfulness and mercy of God; yet still this was a voluntary meeting with them, when, contrary to the hope of them all, he avowed that he would be their deliverer, for, as we have already said, they cried out more from the urgency of their affliction than from confidence in prayer. A pretext is suggested to them, by which suspicion and anger may be turned away from themselves; for a free permission to depart altogether, by which grievous loss would have arisen to the tyrant, never would have been accorded. Besides, by refusing so equitable a demand, he despoiled himself of his royal right and power, since he thus withheld His due honour from the King of kings; for although the Israelites were under his dominion, yet did not his rule extend so far as to defraud God of his rightful worship. It was expedient, too, that the people should depart without the king’s permission only for very good reasons, lest hereafter license of rebellion should be given to other subjects. Pharaoh indeed suspected differently, that the sacrifice was a mere false pretense; but since this mistrust proceeded from his tyranny, his ingratitude was sufficiently proclaimed by it, because through his own evil conscience he forbade that God should be served. Whatever, again, might be his feelings, still the miracles by which the command was followed must needs have taught him that their mission proceeded from God. If the Israelites had merely spoken, and no confirmation of their words had been given, he might perhaps have naturally guarded himself against deception; but when God openly shewed that he was the originator of this departure, and that he commanded the sacrifice beyond the bounds of Egypt, all grounds of excuse are taken away; and thus the departure of the people is placed out of the reach of calumny. If any object that it is alien from the nature of God to countenance any craft or pretense, the reply is easy, — that he was bound by no necessity to lay open his whole counsel to the tyrant. They mistake who suppose that there is a kind of falsehood implied in these words; for God had no desire that his people should use any deceit, he only concealed from the tyrant (as He had a perfect right to do) what He was about ultimately to effect; and in this way He detected and brought to light his obstinacy. In a word, God entered the lists for the Israelites, not in an earthly controversy, but for religion, to which all the rights of kings must give way. But Jehovah calls himself the God of the Hebrews, that Pharaoh may know him to be the peculiar God of that nation, and that their form of worship was different from the customs of Egypt, and, in fact, that he is the only true God, and all others are fictitious.
(44) Lat. , “Et postquam audierint vocem;” after they shall have hearkened to thy voice.
19. And I am sure that the king of Egypt. God forearms his people, lest, suffering a repulse at their first onset, they should retire, and abandon in despair the work enjoined to them. It was, indeed, a hard thing to hear that their expedition would be vain; and that they might as well address themselves to the trunk of a tree, since there was no hope of reaching the obstinate heart of Pharaoh; but they would have been much more discouraged by this trial, if his stubbornness had been discovered unexpectedly. Therefore God foretells that their words would avail nothing; but at the same time he announces that he should succeed by his own wondrous power. If any think it absurd for these unhappy men to be wearied by their useless labor, and to be repulsed with ridicule and insult, I answer, that this was for the sake of example, and that it was advantageous for setting forth God’s glory, that the king, having been civilly applied to, should betray his impious perversity, since nothing could be more just than that what he had unjustly refused, should be extorted from him against his will. But interpreters differ as to the meaning of the words. For some translate it literally from the Hebrew, “no, not by a mighty hand;” as though God said that the pride of the king would be unconquerable, and not to be subdued by any power or force; but the context requires a different sense, because the remedy is afterwards opposed to it, “and I will stretch out my hand;” and the result is added, that Pharaoh, overcome at length by the plagues, would let the people go. And this view is grammatically correct; for the Hebrews use the word ולא, (45) velo, for “except.” Therefore God commands his people to be firm and confident, although Pharaoh may not immediately obey; because he would evidence his power (46) in a remarkable manner for their deliverance. In the meantime he arouses them to hope by the promise of a successful issue; since he will forcibly compel Pharaoh to yield.
(45) ולא is here rendered unless by the LXX., Vulgate, Pagninus, Luther, Vatablus, and Diodati; and by the equivalent, but in the margin of A V S.M. has neque; but adds, “alii exponunt ולא pro nisi.” — W
(46) Il a delibere de faire un chef-d’oeuvre. — Fr.
21. And I will give this people favor. By this extreme exercise of His bounty He encourages the Israelites to contend and strive more heartily; since otherwise it would be hard for them to struggle with the great cruelty of the king. Therefore He promises them not only liberty, but also abundance of rich and precious things. But, inasmuch as this was hard to believe, that the Egyptians their bitterest enemies would become so kind and liberal as to exert such beneficence towards them, God reminds them that it is in His power to turn the hearts of men whithersoever He will. He proclaims, then, that He will cause these wolves of Egypt to become like lambs, and that they who used to bite and devour should now supply them with the very wool from their backs. This passage contains rich and extensive doctrine; that whenever men cruelly rage against us, it does not happen contrary to the design of God, because He can in a moment quiet them; and that He grants this license to their cruelty, because it is expedient thus to humble and chasten us. Again, we gather from hence, that we have no enemies so fierce and barbarous, as that it is not easy for Him readily to tame them. If we were surely persuaded of this, that men’s hearts are controlled, and guided by the secret inspiration of God, we should not so greatly dread their hatred, and threatenings, and terrors, nor should we be so easily turned from the path of duty through fear of them. This alarm is the just reward of our unbelief, when we repose not on God’s providence; and although we ought to take pains to conciliate the kindness of all by courtesy, yet should we remember that our efforts will not gain their favor, unless God should so incline their hearts.
22. But every woman shall borrow. (47) Those who consider these means of enriching the people to be but little in accordance with the justice of God, themselves reflect but little how widely that justice of which they speak extends. I acknowledge that it is His attribute to defend every one’s rights, to prohibit theft, to condemn deceit and rapine; but let us see what every one’s property is. Who will boast that he has anything, except what is given him by God? And all is given on this condition, that each one should possess according to His will whatever God pleases, who is free to take away at any moment whatsoever He has given. The Hebrews spoiled the Egyptians; and should the latter complain that an injury is done them, they would argue against God that He had transferred His own free gifts from them to others. Would this complaint be listened to, that God, in whose hands are the ends of the earth, who by His power appoints the bounds of nations, and reduces their kings to poverty, had deprived certain persons of their furniture and jewels? Another defense is set up by some, that the Hebrews took nothing which was not their own, but only the wages which were due to them; because they were iniquitously driven to servile labors, and had subsisted meanly upon what belonged to themselves. And certainly it would have been just that their labor should have been recompensed in some way. But there is no need of weighing the judgment of God by ordinary rules, since we have already seen that all the possessions of the world are His, to distribute them according to His pleasure. Nevertheless I do not thus suppose Him to be without law; for although His power is above all laws, still, because His will is the most certain rule of perfect equity, whatever He does must be perfectly right; and therefore He is free from laws, because He is a law to Himself, and to all. Neither would I simply say with Augustin, (48) that this was a command of God which should not be canvassed but obeyed, because He knows that He commands justly, and that his servants must obediently perform whatever He commands. This indeed is truly said, and yet we must hold fast that higher principle, that, since whatever people call their own they possess only by God’s bounty, there is no juster title to possession than His gift. We will not therefore say that the Hebrew women purloined that which God ordered them to take, and which He chose to bestow upon them; neither will God be accounted unjust in bestowing nothing but what was His own. (49) The word which I have translated “hospitem, ” or “hostess,” some understand as a “fellow- sojourner;” and this is not very important, because we gather from the other word, that the Egyptians were mixed among the Hebrews. In the end of the verse, because the original expresses, “ye shall put them upon your sons, and upon your daughters,” almost all interpreters expound it to mean that they should ornament them; but it seems to me that it only refers to the abundance of the spoil; as much as to say, you shall not only obtain as much as you can carry yourselves, but shall also load your sons and daughters.
(47) Lat. , “et postulabit mulier;” and every woman shall ask. It will be observed that C. has avoided the error of employing the word borrow here. The verb שאל, shal, means simply to ask or request, and cannot properly be rendered borrow, unless the context makes it incontestable that an engagement to return the thing asked for is implied. C. has followed S M. in employing the word postulabit; and apologizes for using hospes in the next clause, where S M. had used cohabitatrix — W
(48) Contra Faustum, lib. 22. cap. 71.
(49) Prof. Hengstenberg quotes this passage from C. , and calls it “the traditional vindication,” — “which leaves quite untouched the point in which the difficulty peculiarly lies.” He also notices the solution of Michaelis, viz., that the Israelites borrowed with the intention of returning the goods; as well as other no less unsatisfactory explanations. His own is, that the idea of a gift, and not a loan, is the only one which either the circumstances of the case or the language itself admits. “They, (the Israelites,)” he says, “asked,” and this reference leads to a contest of asking and giving, in which the latter gains the upper hand. It is immediately connected with “the Lord gave the people favor in the sight of the Egyptians,” and is marked as a consequence of it. The liberal giving of the Egyptians proceeded from the love and good-will which the Lord awakened in their hearts towards Israel. He traces the misapprehension to “an error in the very faulty Alexandrian version, which substitutes lending for giving. Jerome, who commonly follows it, was led by it to a similar mistake, and, through him, Luther, who alludes mostly to his translation — the Vulgate.” —Hengstenberg, vol. 2, pp. 417-432.
Exo 3:1. Jethro his father-in-law, &c.- See note on ch. Exo 2:18. What we render, the back-side of the desert, the Vulgate has the inner parts of the desert; where, probably, there was the best pasture: and so the Chaldee renders it, the best pastures of the desert. Horeb might be called the mountain of GOD, either from God's appearance there now, or because of his giving the law from it afterwards. Some suppose that it is so called, from its great height; as, Psa 36:6 the great mountains are called in the original, the mountains of God. Josephus has preserved a tradition, that it was given out in the times before Moses, that a Divinity had often appeared on this mount. Horeb and Sinai were two tops of the same mountain; which accounts for their being so frequently named the one for the other; as, Act 7:30. St. Stephen calls that Sinai, which Moses here calls Horeb. Some suppose, that Moses, during his forty years' continuance with Jethro, wrote the book of Genesis, as well as that of Job.
Exo 3:2. The angel of the Lord- In the note on Gen 16:7 we have delivered our opinion at large, concerning the Angel of the Lord, which, with the generality of Christian interpreters, we conceive to have been the Messiah, the Angel, or Messenger of the Covenant, It is very evident from this chapter, that the Person here appearing to Moses was no created Angel, but Jehovah himself, the second Divine Person in the Trinity; see Exo 3:4; Exo 3:6; Exo 3:14, &c. the same who conducted the Israelites in the wilderness, and that was Christ, according to St. Paul, 1Co 10:4. Fire was one of the emblems of the Shechinah, or Divine appearance; see Gen 15:17-18 and of the other appearances which follow in the course of the sacred Scriptures. This flame must have been exceedingly lambent and pure, for Moses to discover the bramble-bush (for so the original word סנה seneh, signifies) unconsumed in the midst of it. The mount and the wilderness of Sinai are thought to be so called, from sene, on account of the brambles which abounded there.
Bush burned with fire, &c.- Many interpreters have thought, that, as fire, in Scripture, is often used as an emblem of calamity, Lam 2:3; Lam 2:22 therefore, the bush burning with fire, but not consumed, represented, that however the Israelites might be distressed, yet their afflictions should not entirely consume them, nor make an end of them: God signifying by his appearance in the midst of the bush, that he was present with his people in the midst of their tribulations. The heathens, it is certain, had some notice of this history; see Eusebius, praep. Evang. lib. ix. c. 27. Dion Prusaeus too, Orat. 36 has something like this, where he says, "The Persians relate concerning Zoroaster, that the love of wisdom and virtue leading him to a solitary life upon a mountain, he found it one day all in a flame, shining with celestial fire; out of the midst of which he came without any harm, and instituted certain sacrifices to God, who then, he was persuaded, appeared to him." This seems to be only a corruption of the present history.
Exo 3:5. And he said, Draw not nigh- Soon as Moses discerned this astonishing sight, his curiosity was raised, and he turned aside to contemplate it; doing which, as some suppose, with too much boldness, he was immediately given to understand, that this was a Divine manifestation, and was admonished to approach with due reverence; particularly by putting off his shoes: put off thy shoes: the reason for which is immediately subjoined, for the place whereon thou standest is holy ground. This custom of treading barefoot in holy places, seems to have been general in the East: the Egyptians used it; and Pythagoras is thought to have learned the rite from them, for he recommends to his disciples, (Ανυποδητος θυε και προσκυνει, ) offer sacrifice, and worship, putting off your shoes. The Mahomedans observe this ceremony to the present day, as do the Christians of Abyssinia. Whence it is originally derived, it is not easy to determine. God speaks here to Moses in such terms, as would lead one to believe the custom then familiar; and, consequently, of very high antiquity. The same direction, urged by the same reason, is given to Joshua, Jos 5:15 and in the service of the tabernacle and temple the priests officiated bare-foot. Juvenal remarks, that this was the practice of the Jews in his time:
Observant ubi festa mero pede sabbata reges. "---Judah's tribe:
Where, bare-foot, they approach the sacred shrine." DRYDEN, Sat. III.
Some have supposed the rite to have been originally derived from slaves, who went bare-foot, in token of meanness and subjection: hence it was used as a sign of mourning and humiliation, 2Sa 15:30. Isa 2:4. Eze 17:23. However, as the custom prevailed so early, and spread so universally, it is probable, as Mede and others remark, that it was one of the religious ceremonies observed by the patriarchs, as a sign of that awful respect, with which mortals ought to approach their Maker. Something of this kind has been usual among other nations: and, as in the East, they uncovered their feet, so we uncover our heads, in token of the same respect, when we approach the presence of the Almighty.
Exo 3:6. The God of thy father- In Act 7:32 it is the God of thy fathers; which the following words prove to be the true meaning. Moses, terrified at the Divine appearance, hid his face: for what sinful mortal can dare to look upon God, before whom the very angels themselves cover their faces? Isa 6:2. See Gen 17:3. 1Ki 19:13. What we read, to look upon God, the Chaldee renders very properly, to look upon the glory of God.
The God of Abraham, &c.- See Mat 22:32.
REFLECTIONS.-Moses seems as if he had forgotten Egypt; and Israel, as if no more remembered of their God; but this is the day of salvation. Moses, as usual, was attending his father's flocks, buried in obscurity, and humbly acquiescing in his employment. Learn, 1. When we can see God's call, to retire from the world becomes our duty, and the meanest occupation should be welcome. 2. If God be long before he calls us forth, it is because he is preparing us for what he hath prepared for us.
1. God appears to him in a flame of fire in a bush; and Moses, struck with the uncommon appearance, draws near to see this sight, a bush burning, yet unconsumed. The church of Christ is like this bush, frequently in affliction, but not destroyed.
2. God speaks to him out of the fire, and Moses answers. He is hereupon directed how to approach, with reverence and godly fear, in order to hear the revelation which God is about to make to him. Note; (1.) Attention to providences is a great means of keeping up communion with God. (2.) An obedient ear is ever open to instruction. (3.) In our appearances before God, the posture of our body should comport with the deep abasement and sacred awe which is upon our mind.
3. He makes himself known to him, as the Covenant-God of his fathers, to encourage his faith, and to engage his obedience. All the saints live to God. Those whom we reckon among the dead, are only removed into that better world, where life eternal reigns, Luk 20:37.
4. Moses is deeply affected with what he sees and hears. A sense of our own great unworthiness may well cover our faces with shame when we appear before God; and the more a saint of God experiences of his love, the deeper will be his humiliation before him.
Exo 3:7. I have surely seen- In Act 7:34 it is, I have seen, I have seen; (see note on ch. Exo 2:23, &c.) which is agreeable to the Hebrew, seeing, I have seen; the repetition implies God's determined purpose to deliver the Israelites.
Exo 3:8. A good land and a large, &c.- The land of Canaan is here described as good and large, and abounding with plenty; flowing with milk and honey, a proverbial expression, denoting plenty; and, as such, frequently used, not only in the Scriptures, but also in prophane writers. So Euripides, speaking of a country, says, that it flows with milk and honey, and the nectar of bees. The fertility of Canaan is manifest from the number of inhabitants which it maintained, as well as from the attestation of various writers: nor can any objection to the Scripture-account arise from its present barrenness, which is owing to its want of inhabitants and cultivation; though there may also be at present a curse resting upon it. It is called, a large land, not only with respect to the narrow tract of Goshen, to which the children of Israel were now confined; but also, in reference to the whole of the territories, to which their future conquests should extend.
REFLECTIONS.-1. God here begins to open his designs toward his people. He observes their sorrows and oppression, and hears their cry; and will not only deliver them from it, but bring them into the land promised, to their fathers, and of slaves maketh them princes. Thus shall Jesus not only bring us from the bondage of our corruptions, but raise us up to be kings on thrones of glory.
2. He sends Moses his ambassador to demand their release. The weak things in God's hands are mighty. A shepherd brings Israel from Egypt: afterwards, a few despised fishermen lay the foundations of the Christian church, against which all the powers of earth, or malice of devils, never could, and never shall prevail.
Exo 3:11. Moses said-Who am I, &c.- Conscious of his own unworthiness and incapacity for so great a service, and apprehensive of his little influence with the court of Egypt; Moses here modestly declines the undertaking: upon which, God assures him of his immediate succour and assistance; and fortifies him with the encouraging declaration, that nothing should harm him, for that he himself would be with him; certainly I will be with thee. See Gen 26:3; Gen 28:15. Jos 1:5.
Exo 3:12. This shall be a token, &c.- This part of the verse would be more properly rendered thus: and this (namely, the vision) is, or shall be (for there is no verb in the Hebrew) a sign unto thee, that I have sent thee: and when thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain. It is certain, that it could be no present sign of encouragement to Moses, to be told, that hereafter they should worship God upon this mountain, as our translation leads us to understand it; while it is equally certain, that this appearance of God was the strongest encouragement possible.
Exo 3:13. Shall say to me, What is his name? &c.- Bishop Warburton judiciously observes, that "at this time, so great was the degeneracy of the Israelites in Egypt, and so sensible was Moses of its effects, in ignorance of, or alienation from, the true God, that he would willingly have declined the office; and, when absolutely commanded to undertake it, he desired that God would let him know, by what NAME he would be called, when the people should ask the name of the God of their fathers. In which we see a people, not only lost to all knowledge of the UNITY, (for the asking for a name necessarily implied their opinion of a plurality,) but likewise possessed with the very spirit of Egyptian idolatry. The religion of NAMES was a matter of great consequence in Egypt: it was one of their essential superstitions: it was one of their native inventions; and the first of them which they communicated to the Greeks. A NAME was so peculiar an adjunct to a local, tutelary deity, that we see, by a passage quoted by Lactantius, from the spurious books of Trismegist, (which, however, abounded with Egyptian notions and superstitions,) that the one Supreme God had no name, or title of distinction. Zechariah, evidently alluding to these notions, when he prophesies of the worship of the Supreme God, unmixed with idolatry, says, in that day shall there be one Lord, and HIS NAME ONE, Zec 14:9. Out of indulgence, therefore, to this weakness, God was pleased to give himself a NAME. And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you: where we may observe, according to the constant method of Divine Wisdom, when it condescends to the prejudices of men, how, in the very instance of indulgence to their superstition, he gives a corrective of it. The religion of names arose from an idolatrous polytheism; and the name here given, which implies eternity and self-existence, directly opposeth that superstition."
Exo 3:14. God said unto Moses I AM THAT I AM:- It is very reasonable to suppose, that the answer to the question of Moses, should contain such an appellation, name, or account of God, as was applicable to the point in hand, and would conduce to assure the Israelites of his intended deliverance of them from bondage: but nothing of this kind, it must be confessed, appears from the passage, as we render it. For, if I AM THAT I AM, according to the generality of interpreters, refers to the incommunicable nature and self-existence of the Supreme Being; this, doubtless, is a reason for general acquiescence in HIS providence, who exists for ever the same; but it could be no particular ground of encouragement to the Israelites, whom this self-existing God had now left so many years in servitude. There being these, and other reasonable objections to this version and interpretation; we find, upon referring to the original, that the words, literally rendered, have a different import: for אהיה אשׁר אהיה eheieh asher eheieh, is, I will be whom I will be; ego is ero, qui olim futurus sum, (I will be he, who am from old about to come,) says Houbigant, who observes, that, "as Moses, when he inquired of God what was his name, desired to know in that NAME of GOD, not a bare appellation of syllables, but some reality, signified by the name of God; so God answers his request, by informing him, that he will be the same, when he shall deliver the people of Israel from Egypt, as he promised their fathers, Abraham, Isaac, and Jacob, should hereafter come, and be the deliverer of mankind; discovering that reality, from of old adumbrated or represented in the name JEHOVAH: I will be whom I will be: the present, future, and everlasting Deliverer of my people; who Is, and Was, and Is to come; the Saviour of all men from sin, death, and hell: JESUS CHRIST, the same yesterday, to-day, and for ever. That the NAME of God is not intimated in these words, aeie asher aeie, the following verse shews; where we read, thus shalt thou say to the children of Israel, JEHOVAH, the GOD of your fathers, (for so it should be rendered,) hath sent-this is my NAME for ever: the name of GOD being signified by the word יהוה iehovah, or JEHOVAH." For further satisfaction on this point, we refer the learned reader to Houbigant's own observations. The Chaldee renders it in the same manner; and every reason of good criticism and connection confirms this interpretation; and assures us, not only that these words refer to GOD the Deliverer and Saviour of his people; but that the august and incommunicable name of JEHOVAH is derived from the same source, and expressive of the same great truth. There are innumerable passages, in which this name of JEHOVAH is applied to Christ: and, therefore, if it express not, as we suppose, his office of Deliverer; it must, according to the other interpretation given, express his ineffable and incommunicable essence. That this Divine name JEHOVAH was well known to the Heathens, there can be no doubt; as was that of יה iah, which, I conceive, immediately expresses the Divine Essence; and is, certainly, not derived from the same source as Jehovah. The famous inscription, Ei, thou art, on the temple of Apollo at Delphos, appears derived from this name: and on the temple of Minerva at Sais in Egypt, it was written, I am all that exists, that is, or shall be; and no mortal hath hitherto taken off my veil; which is plainly deduced from this sacred name. See Parkhurst, and the Universal History, vol. 2: where the authors have been copious on this subject.
Exo 3:15. This is my name, &c.- JEHOVAH, in consequence of this, was always held among the Jews, as the peculiar and distinguishing name of their God. And as God was peculiarly the God of Abraham, Isaac, and Jacob, and of the Jewish nation; as he separated them solely to himself, for the great end of bringing the future SAVIOUR into the world; as the whole Mosaic history, nay, and all the books of the Old Testament, lead only to this great point, and prepare the way for the coming of the Messiah: there is all the reason in the world to believe, that this incommunicable name of JEHOVAH refers absolutely to that deliverance and salvation which the SON of GOD could and did perfect; and not to the general nature and essence of GOD. And it is very observable in the next verse, Exo 3:16 that, after God has given Moses so striking a designation of himself, he immediately sends him to Israel, to remind them, peculiarly, of the covenant which he had entered into with their fathers: which covenant, not God's immediate essence, was their hope and surety, and which, as we have often observed, was twofold; consisting in the promise of the land of Canaan, and of the Messiah, the seed of Abraham.
REFLECTIONS.-Moses starts at God's proposal.
1. He pleads his insufficiency for the task, perhaps out of humility. Highly qualified as a man may be to minister before the Lord, lowly thoughts become him. Who is sufficient for these things? Perhaps out of fear. The essay was dangerous, and he must put his life in his hand. Fear of man is a great hinderance to the work of God.
2. God silences his objection, and promises him success. If God be with us, our weakness shall become strength, our folly wisdom, and every mountain of difficulty be level as a plain; nor can we fail of succeeding under such a Leader.
3. Moses begs farther instructions for his proceedings. He expected that they would call upon him to prove his mission, and who sent him. Note; We must not run without our message. They who are to speak for God, need earnestly inquire at his word, that they may be able to give an answer to every one that asketh a reason of the hope which is in them.
4. The satisfaction he receives. God is the great I am, self-existent, faithful to his promises, and all-sufficient to accomplish them. He is their fathers' God; and they should remember the covenant, in which for their fathers' sake they were interested: Considerations admirably suited to engage their dependence on him, and to make them ready to welcome their Great Deliverer. Note; The remembrance of what God is to his covenant-people, is the great motive to hear him, trust him, love him, and follow him.
Exo 3:16. I have surely visited you- We add, in the next clause, and seen; whereas there is no word for seen in the original. The verse might, with great propriety, be rendered, I have surely viewed or observed you, and that which is done unto you in Egypt. The same word, in 1Sa 15:2 is rendered remember; and, therefore, might be rendered here, I have surely remembered you, and that, &c. And thus the Chaldee Paraphrase, the Syriac, and Arabic, have it. The LXX render it, επισκοπη επισκεμμαι, I have overseen.
Exo 3:18. The Lord God of the Hebrews hath met with us- Hath called us, according to the reading which Dr. Kennicott proposes. They were to ask only for three days' journey, by way of proving Pharaoh, as the context and the sequel shew. Mount Sinai was three days' journey from Egypt.
Exo 3:19. Will not let you go, no, not by a mighty hand- But by a strong hand. Margin of our Bibles. i.e. But by the exertion of a strong and mighty power, which he will not be able to resist; and which shall subdue that hardness of heart, and backwardness to consent, which he will shew; see Exo 6:1. Houbigant renders this, ni vis aderit portentorum; unless the force of miracles be exerted; which is rather a paraphrase than a translation: unless with a strong hand, seems the true interpretation.
Exo 3:20. I will stretch out my hand- I will mightily exert my power; see Deu 26:8. Bishop Warburton very judiciously observes, that the two most populous regions at that time in the world, were Canaan and Egypt: the first, distinguished from all others, by its violence and unnatural crimes; the latter, by its superstitions and idolatries. It concerned God's moral government, that a speedy check should be put to both; the inhabitants of these two places being now ripe for Divine vengeance. And, as the instruments he employed to punish their present enormities, were designed for the barrier against future; the Israelites went out of Egypt with a high hand, which desolated their haughty tyrants; and were led into the possession of the land of Canaan, whose inhabitants they were utterly to exterminate. The dispensation of this providence appears admirable, both in the time and the modes of the punishment. Vice and idolatry had now, as I said, filled up their measure. Egypt, the capital of false religion, being likewise the nursery of arts and sciences, was preserved from total destruction, for the sake of civil life [and various branches of useful knowledge which were to derive their source therefrom]: but the CANAANITES were to be utterly exterminated, to vindicate [not only the Divine law, but] the honour of humanity, and to put a stop to a spreading contagion which changed the reasonable nature into brutal. And God chose to smite this kingdom of Egypt with all his wonders, in support of his elect people, for this very reason; that through the celebrity of so famed an empire, the power of the true God might be spread abroad, and strike the observation of the whole habitable world. See Divine Legat. vol. 2: part 1.
Exo 3:21. I will give this people favour- An expression, which abundantly serves to clear the difficulty raised by some from what is mentioned in the following verse. GOD, in whose hand are all hearts, promises, that he himself will influence the Egyptians to favour the Israelites at their departure, to grant them what they shall ask, (for so the word שׁאל sheal, which we render borrow, should be translated,) and generously to dismiss them with such presents, as might be thought, in some degree, a compensation for the injuries they had received in Egypt.
Exo 3:22. Every woman shall borrow- It should be translated, shall ASK of her neighbour, and of her that sojourns in her house, vessels of silver, and vessels of gold, and raiment, &c. But, for a further justification of this matter, we refer to the event itself, ch. Exo 12:35. It appears by the expression in the text, of her neighbour, and her that sojourneth in her house,-that the Hebrews and Egyptians lived intermixed; and so the former might the more easily carry some of the latter along with them, when they left Egypt. See ch. Exo 11:8.
REFLECTIONS.-Moses is farther directed in his work.
1. He must assemble the elders of the people, and assure them of the fulfilment of God's promise; and they shall hearken to it. Note; (1.) The faithful report of God's word is every minister's duty. (2.) When we do so, it is God's work to make it successful, and we have God's promise to assure us that he will, Mat 28:20.
2. He must speak to Pharaoh; and the request is most reasonable, but Pharaoh will not hearken. Learn hence, The obstinacy of the sinner's heart, who turns a deaf ear to the kindest pleas and remonstrances.
3. God will bring his people out in spite of Pharaoh, and not only free, but enriched with the spoils of the Egyptians. Learn, (1.) Opposition against God is vain. (2.) Whether we have justice in this world or not, we know the day is near, when God will judge according to truth.
But let us, before we dismiss this chapter, consider this wonderful manifestation of God as a type of the Messiah. The appearances of the Deity, in that age of types, were most generally vouchsafed in such a manner, as to represent some hidden mystery, or important doctrine of the Gospel. They who think, that the flame of fire might signify the pure and spiritual nature of God, who appeared in it, are certainly not mistaken. And it is also not unfitly observed, that the burning bush may represent the state of Israel at that time, who were entangled in the thorny bush of adversity, in which they were near being consumed. But let us draw near, and consider with Moses this great sight with a closer attention; and perhaps it will be found a most significant emblem, both of Jesus Christ who was in the bush, and of the church which is his body, in every age of the world.
And, first, it seems very probable, that this was a prelusive vision both of the future incarnation and sufferings of Jesus Christ. That the bush may represent his human nature, is not unlikely, especially as the prophet Esaias compares him to a tender plant, and root out of a dry ground, in which, to the eye of sense, no form, comeliness, or beauty should be found. That the flame of fire may adumbrate or typify his Divine Nature, will be no less evident, when we consider how often the fiery element is, in the Scripture-style, an emblem of the Deity: yea, it is expressly said, "Our God is a consuming fire," Heb 12:29. That the union of the flame of fire with the bush may denote the union of the Godhead and the Manhood, is not at all absurd to suppose: for why should Moses, in his dying benediction, be directed to speak of "the goodwill of Him that dwelt in the bush?" Deu 33:16. May it not signify, that the continuance of the flame of fire in the bush for a time, was a type of the fulness of the Godhead dwelling for ever in the man Christ Jesus? As the bush was in the fire, and the fire in the bush; yet still they were distinct things, though joined thus in one: even so the Man Christ Jesus is in the God, and the God is in the Man, though both these Natures, so mysteriously united, do still retain their own distinct properties. And if Moses was struck with admiration, that the bush was not consumed, though in such near neighbourhood with ruddy flame; much more may we be overwhelmed with amazement, to think how a portion of our frail humanity lives for ever in a state of the nearest approach unto, and most ineffable union with the glorious Godhead, in whose unveiled presence we mortals could not live, and even the angels cover their faces with their wings. Here also may be discerned a shadow of those direful sufferings, by which the Son of God was to expiate our sins. For the wrath of God is in innumerable instances in Scripture compared to fire: and Jesus Christ, who dwelt in the bush, dwelt also in the fierce fire of God's indignation against sin, which flamed most intensely against him, while he bore the sins of many, and was compassed by this fire all the days of his humbled life: yet he was not consumed, because his Deity, like the Angel in the bush, supported his humanity, and bade him be a glorious Conqueror.
From the sufferings of the head, let us descend to the sufferings of the body. Let the bush be an emblem of the church, to which it may be compared on account of its weak, obscure, and contemptible state in the esteem of worldly men, who are taken with nothing but what dazzles the eye of sense. For though there is a real glory, and a spiritual magnificence, in this holy society, she cannot compare with earthly kingdoms in outward splendour, any more than a bush in the wilderness can vie with a cedar in Lebanon; for besides the comparative paucity of her true members, they are commonly to be found rather in smoky cottages than proud palaces; and sometimes they have been found in prisons, dungeons, dens, and caves of the earth. Let the fire in which the bush burned, signify the fiery trials to which the church has been no stranger in all ages. Sometimes, she has burned in the fire of persecution; and sometimes, of division. But as the bush was not consumed, so neither has the church been destroyed. In vain shall the great red dragon persecute this woman clothed with the sun; for a place is prepared for her in the wilderness by the great God, and there no necessary provision shall be wanting. How many times have bloody and deceitful men conspired her destruction? When were incendiaries wanting to foment and kindle those fires, which, without the immediate interposition of the Keeper of Israel, would certainly have wasted unto destruction, and completed the utter extinction of this humble bush? What society, but this alone, could have subsisted to this day, in the midst of a hating world? Where are now the mighty empires of antiquity? They are but an empty name, live only in history, having fallen to pieces by their own weight, or been crushed by bloody war. But the church of Christ, though she has undergone many revolutions, remains, and will remain, when the consumption determined by the Lord of Hosts shall come upon all the earth.
Ask you the reason? The angel of the Lord is in the bush; and though persecuted, she is not forsaken: therefore shall the fiery trials, instead of consuming her, serve to refine her, and add unto her glory, as the bush was only brightened by the flame.
