Exodus 3

1 the mountain of God. So called by anticipation: see xix. “Horeb” (meaning dried, or waste) was probably the name of the group; “Sinai” (meaning “jagged,” or “pierced with fissures”) of a single mountain. See xvii. 6; xix. 11.

2 the angel. The Divine Mediator, who is called the “Messenger of the covenant” (Mal. iii. 1). The fire which did not injure the bush is a symbol of God’s omnipotence; which, even when put forth for destruction, can preserve those whom He designs to deliver.

5 put off thy shoes. As is still done in the East in the presence of superiors, or on entering a sacred place. Cp. Josh. v. 15.

6. I am the God. For our Lord’s use of the incident, see Matt. xxii. 32; Mark xii. 26; Luke xx. 37.

8 a good land. Canaan was large compared with Goshen, and was very fruitful (Deut. viii. 7). The fulfilment of this promise is often referred to, e.g. Numb. xiii. 27; Deut. xxvi. 9; Ezek. xx. 6.

10 unto Pharaoh. Not the Pharaoh of chap. i., 80 years previously, but his son Merenptah, a man of similar disposition.

11. Who am I? Moses had now learned that self-distrust which prepared him in his future work to rely wholly upon God’s strength. Cp. Jer. i. 4-7.

14. I AM. JAHVEH, frequently written JEHOVAH, by an adoption of vowels from the word (Adonai) for “Lord,” substituted by the Jews to avoid the pronunciation of the “ineffable Name.” The name expresses God’s self-existence, faithfulness, and unchangeableness. See on vi. 3.

15. The Lord God of your fathers. More exactly, “The Eternal, the God of your fathers”; God of Abraham, etc., reminding the Israelites of the covenant into which He had entered with their ancestors, and His promises. Cp. Gen. i. 24.

18 three days’ journey. God designed the complete deliverance of Israel from Egypt; but this limitation of the demand in the first instance made Pharaoh’s refusal the more inexcusable.

19 a mighty hand. He will even resist the miraculous display of Almighty power.

22 borrow. The words “borrow” and “lend” in this and the parallel verses, may be better translated “ask” and “grant,” as in the early English versions and R.V. The Hebrew word here rendered “borrow” is in Psa. cxxii. 6 translated “pray for”; and the word rendered “lend” is used in 1 Sam. i. 28, where there is evidently no thought of reclaiming the gift. The demand was legitimate, as recompense for asking labour in the days of slavery.