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Exodus 3 |
King James Version
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Exodus 3:1 Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of God, [even] to Horeb.
God appears to Moses in a burning bush.
The years of the life of Moses are divided into three forties; the first forty he spent as a prince in Pharaoh’s court, the second as a shepherd in Midian, the third as a king in Jeshurun. How changeable is the life of man! The first appearance of God to Moses, found him tending sheep. This seems a poor employment for a man of his parts and education, yet he rests satisfied with it; and thus learns meekness and contentment, for which he is more noted in sacred writ, than for all his learning. Satan loves to find us idle; God is pleased when he finds us employed. Being alone, is a good friend to our communion with God. To his great surprise, Moses saw a bush burning without fire to kindle it. The bush burned, and yet did not burn away; an emblem of the church in bondage in Egypt. And it fitly reminds us of the church in every age, under its savors persecutions kept by the presence of God from being destroyed. Fire is an emblem, in Scripture, of the Divine holiness and justice, also of the afflictions and trials with which God proves and purifies his people, and even of that baptism of the Holy Ghost, by which sinful affection are consumed, and the soul changed into the Divine nature and image. God gave Moses a gracious call, to which he returned a ready answer. Those that would have communion with God, must attend upon him in the ordinances wherein he is pleased to manifest himself and his glory, though it be in a bush. Putting off the shoe was a token of respect and submission. We ought to draw nigh to God with a solemn pause and preparation, carefully avoiding every thing that looks light and rude, and unbecoming his service. God does not say, I was the God of Abraham, Isaac, and Jacob, but I am. The patriarchs still live, so many years after their bodies have been in the grave. No length of time can separate the souls of the just from their Maker. By this, God instructed Moses as to another world, and strengthened his belief of a future state. Thus it is interpreted by our Lord Jesus, who, from hence, proves that the dead are raised, [Luke 20:37]. Moses hid his face, as if both ashamed and afraid to look upon God. The more we see of God, and his grace, and covenant love, the more cause we shall see to worship him with reverence and godly fear.
Verses that belong to this explanation: 1-6
1Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of God, [even] to Horeb.2And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush [was] not consumed.3And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt.4And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here [am] I.5And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest [is] holy ground.6Moreover he said, I [am] the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Exodus 3:2 And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush [was] not consumed.
God appears to Moses in a burning bush.
The years of the life of Moses are divided into three forties; the first forty he spent as a prince in Pharaoh’s court, the second as a shepherd in Midian, the third as a king in Jeshurun. How changeable is the life of man! The first appearance of God to Moses, found him tending sheep. This seems a poor employment for a man of his parts and education, yet he rests satisfied with it; and thus learns meekness and contentment, for which he is more noted in sacred writ, than for all his learning. Satan loves to find us idle; God is pleased when he finds us employed. Being alone, is a good friend to our communion with God. To his great surprise, Moses saw a bush burning without fire to kindle it. The bush burned, and yet did not burn away; an emblem of the church in bondage in Egypt. And it fitly reminds us of the church in every age, under its savors persecutions kept by the presence of God from being destroyed. Fire is an emblem, in Scripture, of the Divine holiness and justice, also of the afflictions and trials with which God proves and purifies his people, and even of that baptism of the Holy Ghost, by which sinful affection are consumed, and the soul changed into the Divine nature and image. God gave Moses a gracious call, to which he returned a ready answer. Those that would have communion with God, must attend upon him in the ordinances wherein he is pleased to manifest himself and his glory, though it be in a bush. Putting off the shoe was a token of respect and submission. We ought to draw nigh to God with a solemn pause and preparation, carefully avoiding every thing that looks light and rude, and unbecoming his service. God does not say, I was the God of Abraham, Isaac, and Jacob, but I am. The patriarchs still live, so many years after their bodies have been in the grave. No length of time can separate the souls of the just from their Maker. By this, God instructed Moses as to another world, and strengthened his belief of a future state. Thus it is interpreted by our Lord Jesus, who, from hence, proves that the dead are raised, [Luke 20:37]. Moses hid his face, as if both ashamed and afraid to look upon God. The more we see of God, and his grace, and covenant love, the more cause we shall see to worship him with reverence and godly fear.
Verses that belong to this explanation: 1-6
1Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of God, [even] to Horeb.2And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush [was] not consumed.3And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt.4And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here [am] I.5And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest [is] holy ground.6Moreover he said, I [am] the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
What does this mean? The vision that is said to have appeared to Moses in the desert is sometimes called an angel, sometimes the Lord. It means this: he is called angel when he served by speaking externally, and Lord, because he ruled within and produced the conditions needed for speaking. For when the speaker is ruled from within, he is called both angel because of his service and Lord because of his inspiration. Exposition of the Old and New Testament, Exodus
The vision and the voice are in the one place, nor is anyone else heard except the one who is seen. He who is an angel of God when he is seen is the same one who is the Lord when he is heard, but he himself who is the Lord when he is heard is recognized as the God of Abraham, Isaac and Jacob. When he is called the angel of God, it is revealed that this is not his true nature and that he is not alone, for he is the angel of God. When he is called the Lord and God, he is proclaimed as possessing the glory and name of his own nature. Accordingly you have in an angel who appeared in the bush him who is also the Lord and God.
And when an angel appears to Moses, Holy Scripture also makes it plain, saying, “The angel of the Lord appeared to him in a flame of fire in a bush.” But when it refers to the actual being who replies, it calls him God and Lord and no longer an angel. It is equally clear in its distinction between the angel and the Lord in the account of what happened at the Red Sea. .
The bush which was unsuitable even as an image of dead gods was able to depict within itself the mystery of the living God. Moses, this is a sign to you: as you saw God dwelling in the midst of fire, by fire must you serve the God who dwells in the fire.
When the almighty Lord of the universe began to legislate through the Word and decided to make his power visible to Moses, he sent Moses a divine vision with the appearance of light, in the burning bush. Now a bramble bush is full of thorns. So too when the Word was concluding his legislation and his stay among men as their Lord, again he permitted himself to be crowned with thorns as a mystic symbol. Returning to the place from which he had descended, the Word renewed that by which he had first come, appearing first in the bush of thorns and later being surrounded with thorns that he might show that all was the work of the same one power. He is one, and his Father is one, the eternal beginning and end. .
Author: Clement Of Alexandria Rank: Author AD: 215
And here he is first called the angel of the Lord and then God. Is the angel then the God of Abraham, the God of Isaac and the God of Jacob? Therefore he may be rightly understood to be the Savior himself of whom the apostle says, “Whose are the fathers, and from whom is Christ according to the flesh, who is over all things, God blessed forever.” Hence even here he, who is the God blessed over all things forever, is not unreasonably understood to be himself the God of Abraham, the God of Isaac and the God of Jacob. But why was he previously called the angel of the Lord when he appeared in the flame of fire from the bush? Was it because he was one of many angels but by a dispensation represented the person of his Lord? Or was something belonging to a creature assumed which might appear visibly for the task at hand and from which words might be uttered in an audible way, whereby the presence of the Lord would also become known to the bodily senses of man, as circumstances required, by means of a creature made subject to him? For if he was one of the angels, who can readily affirm whether the person given him to announce was that of the Son, or of the Holy Spirit, or of God the Father or of the Trinity itself altogether, who is the one and only God, in order that he might say, “I am the God of Abraham, the God of Isaac and the God of Jacob”? For we cannot say that the God of Abraham, the God of Isaac and the God of Jacob is the Son of God and not the Father. Nor will anyone dare to deny that either the Holy Spirit or the Trinity itself, which we believe and understand to be the one God, is the God of Abraham, the God of Isaac and the God of Jacob. For he who is not God is not the God of those fathers. Moreover … not only the Father is God, as all, even the heretics, admit, but the Son also, which willingly or not they are forced to confess, for the apostle says, “who is, over all things, God blessed forever,” and the Holy Spirit as well. The same apostle declares, “Therefore glorify God in your body,” when he had previously stated, “Do you not know that your bodies are the temple of the Holy Spirit in you, whom you have from God?” And these three are one God, as the sound Catholic faith believes. It is not sufficiently clear which person in the Trinity that angel represented, assuming that he was one of the rest of the angels, and whether it was any person and not that of the Trinity itself. .
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Exodus 3:3 And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt.
God appears to Moses in a burning bush.
The years of the life of Moses are divided into three forties; the first forty he spent as a prince in Pharaoh’s court, the second as a shepherd in Midian, the third as a king in Jeshurun. How changeable is the life of man! The first appearance of God to Moses, found him tending sheep. This seems a poor employment for a man of his parts and education, yet he rests satisfied with it; and thus learns meekness and contentment, for which he is more noted in sacred writ, than for all his learning. Satan loves to find us idle; God is pleased when he finds us employed. Being alone, is a good friend to our communion with God. To his great surprise, Moses saw a bush burning without fire to kindle it. The bush burned, and yet did not burn away; an emblem of the church in bondage in Egypt. And it fitly reminds us of the church in every age, under its savors persecutions kept by the presence of God from being destroyed. Fire is an emblem, in Scripture, of the Divine holiness and justice, also of the afflictions and trials with which God proves and purifies his people, and even of that baptism of the Holy Ghost, by which sinful affection are consumed, and the soul changed into the Divine nature and image. God gave Moses a gracious call, to which he returned a ready answer. Those that would have communion with God, must attend upon him in the ordinances wherein he is pleased to manifest himself and his glory, though it be in a bush. Putting off the shoe was a token of respect and submission. We ought to draw nigh to God with a solemn pause and preparation, carefully avoiding every thing that looks light and rude, and unbecoming his service. God does not say, I was the God of Abraham, Isaac, and Jacob, but I am. The patriarchs still live, so many years after their bodies have been in the grave. No length of time can separate the souls of the just from their Maker. By this, God instructed Moses as to another world, and strengthened his belief of a future state. Thus it is interpreted by our Lord Jesus, who, from hence, proves that the dead are raised, [Luke 20:37]. Moses hid his face, as if both ashamed and afraid to look upon God. The more we see of God, and his grace, and covenant love, the more cause we shall see to worship him with reverence and godly fear.
Verses that belong to this explanation: 1-6
1Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of God, [even] to Horeb.2And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush [was] not consumed.3And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt.4And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here [am] I.5And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest [is] holy ground.6Moreover he said, I [am] the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Moses says, “I must go over to look at this remarkable sight.” If he does not go over, that is, if he does not escape all vice, he cannot behold the great marvel.
Moses, too, passing by things of this world, saw a great sight and said, “I will turn aside and see this great sight,” for had he been held by the fleeting pleasures of this world he would not have seen so great a mystery. .
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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Exodus 3:4 And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here [am] I.
God appears to Moses in a burning bush.
The years of the life of Moses are divided into three forties; the first forty he spent as a prince in Pharaoh’s court, the second as a shepherd in Midian, the third as a king in Jeshurun. How changeable is the life of man! The first appearance of God to Moses, found him tending sheep. This seems a poor employment for a man of his parts and education, yet he rests satisfied with it; and thus learns meekness and contentment, for which he is more noted in sacred writ, than for all his learning. Satan loves to find us idle; God is pleased when he finds us employed. Being alone, is a good friend to our communion with God. To his great surprise, Moses saw a bush burning without fire to kindle it. The bush burned, and yet did not burn away; an emblem of the church in bondage in Egypt. And it fitly reminds us of the church in every age, under its savors persecutions kept by the presence of God from being destroyed. Fire is an emblem, in Scripture, of the Divine holiness and justice, also of the afflictions and trials with which God proves and purifies his people, and even of that baptism of the Holy Ghost, by which sinful affection are consumed, and the soul changed into the Divine nature and image. God gave Moses a gracious call, to which he returned a ready answer. Those that would have communion with God, must attend upon him in the ordinances wherein he is pleased to manifest himself and his glory, though it be in a bush. Putting off the shoe was a token of respect and submission. We ought to draw nigh to God with a solemn pause and preparation, carefully avoiding every thing that looks light and rude, and unbecoming his service. God does not say, I was the God of Abraham, Isaac, and Jacob, but I am. The patriarchs still live, so many years after their bodies have been in the grave. No length of time can separate the souls of the just from their Maker. By this, God instructed Moses as to another world, and strengthened his belief of a future state. Thus it is interpreted by our Lord Jesus, who, from hence, proves that the dead are raised, [Luke 20:37]. Moses hid his face, as if both ashamed and afraid to look upon God. The more we see of God, and his grace, and covenant love, the more cause we shall see to worship him with reverence and godly fear.
Verses that belong to this explanation: 1-6
1Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of God, [even] to Horeb.2And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush [was] not consumed.3And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt.4And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here [am] I.5And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest [is] holy ground.6Moreover he said, I [am] the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
This is why he summons Moses by his fatherly voice, addresses him with paternal love and invites him to be the liberator of his people. Why should I say more? He makes him a god; he sets him up as a god before Pharaoh. He makes him a god, fortifies him with signs, arms him with virtues, wins wars through mere commands, grants to him as a soldier victory gained by a mere word. By his orders he concedes him a triumph and leads him through all the crowns of virtues to his own friendship, gives him an opportunity to share in his heavenly kingdom and allows him to be a legislator. However, Moses received all this that he might love—that at length he might be so inflamed with the love of God that he would burn with it himself and encourage others to have it too.
Was the Lord speaking through an angel? Or was the Lord that angel who has been called the “angel of great counsel” and is understood to be Christ? For Scripture said above, “the angel of the Lord appeared to him.”
Why should we despair that God should speak in men, who spoke in the thorn bush? God did not despise the bush. Would that he might also give light to my thorns. Perhaps some may wonder that there is some light even in our thorns. Some of our thorns will not burn. There will be some whose shoes shall be put off their feet at the sound of my voice, that the steps of the mind may be freed from bodily hindrances. .
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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Exodus 3:5 And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest [is] holy ground.
God appears to Moses in a burning bush.
The years of the life of Moses are divided into three forties; the first forty he spent as a prince in Pharaoh’s court, the second as a shepherd in Midian, the third as a king in Jeshurun. How changeable is the life of man! The first appearance of God to Moses, found him tending sheep. This seems a poor employment for a man of his parts and education, yet he rests satisfied with it; and thus learns meekness and contentment, for which he is more noted in sacred writ, than for all his learning. Satan loves to find us idle; God is pleased when he finds us employed. Being alone, is a good friend to our communion with God. To his great surprise, Moses saw a bush burning without fire to kindle it. The bush burned, and yet did not burn away; an emblem of the church in bondage in Egypt. And it fitly reminds us of the church in every age, under its savors persecutions kept by the presence of God from being destroyed. Fire is an emblem, in Scripture, of the Divine holiness and justice, also of the afflictions and trials with which God proves and purifies his people, and even of that baptism of the Holy Ghost, by which sinful affection are consumed, and the soul changed into the Divine nature and image. God gave Moses a gracious call, to which he returned a ready answer. Those that would have communion with God, must attend upon him in the ordinances wherein he is pleased to manifest himself and his glory, though it be in a bush. Putting off the shoe was a token of respect and submission. We ought to draw nigh to God with a solemn pause and preparation, carefully avoiding every thing that looks light and rude, and unbecoming his service. God does not say, I was the God of Abraham, Isaac, and Jacob, but I am. The patriarchs still live, so many years after their bodies have been in the grave. No length of time can separate the souls of the just from their Maker. By this, God instructed Moses as to another world, and strengthened his belief of a future state. Thus it is interpreted by our Lord Jesus, who, from hence, proves that the dead are raised, [Luke 20:37]. Moses hid his face, as if both ashamed and afraid to look upon God. The more we see of God, and his grace, and covenant love, the more cause we shall see to worship him with reverence and godly fear.
Verses that belong to this explanation: 1-6
1Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of God, [even] to Horeb.2And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush [was] not consumed.3And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt.4And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here [am] I.5And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest [is] holy ground.6Moreover he said, I [am] the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
And as to shoes, let him who is about to touch the holy land which the feet of God have trodden, put them off, as Moses did upon the mount, that he may bring there nothing dead; nothing to come between man and God.
He willingly shook off his royal dignity like so much dust which is stripped off by the stomping of the feet. He banished himself from human society for forty years and lived alone, focusing steadfastly in undistracted solitude on the contemplation of invisible things. After this he was illuminated by the inexpressible light and freed the lower part of his soul from the dead garment made of skin. .
If Moses, when he attempted to draw near the burning bush, was prohibited until he should remove the shoes from his feet, how should you not free yourself of every thought that is colored by passion seeing that you wish to see One who is beyond every thought and perception? Chapters on Prayer
“Remove your sandals” and go trample the Egyptians. See, it is thirty years past the time of their picking. Up to this point, Moses proceeded without fear. But when he saw a sight that was more than his eyes [could bear], he hid his face out of fear of looking at God the way he looked at the angel.
What are the shoes? Well, what are the shoes we wear? Leather from dead animals. The hides of dead animals are what we protect our feet with. So what are we being ordered to do? To give up dead works. This is symbolically what he instructs Moses to do in his honor, when the Lord says to him, “Take off your shoes. For the place you are standing in is holy ground.” There’s no holier ground than the church of God, is there? So as we stand in it let us take off our shoes, let us give up dead works.
Stand firm in your hearts lest someone should overtake you or anyone would overturn you. The apostle taught us what it means to stand—that is, what was said to Moses: “The place upon which you stand is holy ground.” Now no one stands except the one who stands by faith, he who is firmly fixed by the determination of his heart.
Author: Ambrosius von Mailand Rank: Bishop AD: 397
Pass by like Moses, that you may see the God of Abraham and of Isaac and of Jacob and that you may see a great vision. This is a great vision, but if you wish to see it, remove the sandals from your feet, remove every bond of iniquity, remove the bonds of the world, leave behind the sandals which are earthly. Likewise Jesus sent the apostles without sandals, without money, gold and silver, so that they would not carry earthly things with them. For the man who seeks the good is praised not for his sandals but for the swiftness and grace of his feet, as Scripture says, “How beautiful are the feet of those who preach the gospel of peace, of those who bring glad tidings of good things!” Therefore remove the sandals from your feet, that they may be beautiful for preaching the gospel.
Author: Ambrosius von Mailand Rank: Bishop AD: 397
Such was Moses, to whom it was said, “Remove the sandals from your feet,” so that when he was about to call the people to the kingdom of God he might first put aside the garments of the flesh and might walk with his spirit and the footstep of his mind naked. Isaac, or The Soul
Author: Ambrosius von Mailand Rank: Bishop AD: 397
For it is said to Moses when he was desiring to draw nearer: “Put off your shoes from your feet,” how much more must we free the feet of our soul from the bonds of the body and clear our steps from all connection with this world. .
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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Exodus 3:6 Moreover he said, I [am] the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God.
God appears to Moses in a burning bush.
The years of the life of Moses are divided into three forties; the first forty he spent as a prince in Pharaoh’s court, the second as a shepherd in Midian, the third as a king in Jeshurun. How changeable is the life of man! The first appearance of God to Moses, found him tending sheep. This seems a poor employment for a man of his parts and education, yet he rests satisfied with it; and thus learns meekness and contentment, for which he is more noted in sacred writ, than for all his learning. Satan loves to find us idle; God is pleased when he finds us employed. Being alone, is a good friend to our communion with God. To his great surprise, Moses saw a bush burning without fire to kindle it. The bush burned, and yet did not burn away; an emblem of the church in bondage in Egypt. And it fitly reminds us of the church in every age, under its savors persecutions kept by the presence of God from being destroyed. Fire is an emblem, in Scripture, of the Divine holiness and justice, also of the afflictions and trials with which God proves and purifies his people, and even of that baptism of the Holy Ghost, by which sinful affection are consumed, and the soul changed into the Divine nature and image. God gave Moses a gracious call, to which he returned a ready answer. Those that would have communion with God, must attend upon him in the ordinances wherein he is pleased to manifest himself and his glory, though it be in a bush. Putting off the shoe was a token of respect and submission. We ought to draw nigh to God with a solemn pause and preparation, carefully avoiding every thing that looks light and rude, and unbecoming his service. God does not say, I was the God of Abraham, Isaac, and Jacob, but I am. The patriarchs still live, so many years after their bodies have been in the grave. No length of time can separate the souls of the just from their Maker. By this, God instructed Moses as to another world, and strengthened his belief of a future state. Thus it is interpreted by our Lord Jesus, who, from hence, proves that the dead are raised, [Luke 20:37]. Moses hid his face, as if both ashamed and afraid to look upon God. The more we see of God, and his grace, and covenant love, the more cause we shall see to worship him with reverence and godly fear.
Verses that belong to this explanation: 1-6
1Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of God, [even] to Horeb.2And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush [was] not consumed.3And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt.4And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here [am] I.5And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest [is] holy ground.6Moreover he said, I [am] the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Of the other titles, some are evidently names of his authority, others of his government of the world, and of this viewed under a twofold aspect: the one before, the other in, the incarnation. For instance, the Almighty, the King of Glory, or of the Ages, or of the Powers, or of the Beloved or of Kings. Or again, the Lord of Sabaoth, that is, of hosts, or of powers or of lords; these are clearly titles belonging to his authority. But the God either of salvation or of vengeance, or of peace, or of righteousness, or of Abraham, Isaac and Jacob, and of all the spiritual Israel that sees God—these belong to his government. For since we are governed by these three things, the fear of punishment, the hope of salvation and of glory besides, and the practice of the virtues by which these are attained, the name of the God of vengeance governs fear, and that of the God of salvation our hope, and that of the God of virtues our practice; that whoever attains to any of these may, as carrying God in himself, press on yet more unto perfection and to that affinity which arises out of virtues. Now these are names common to the Godhead, but the proper name of the unoriginate is “Father,” and that of the unoriginately begotten is “Son” and that of the unbegottenly proceeding or going forth is “the Holy Ghost.”
But the Savior also demonstrated the great ignorance of the Sadducees by bringing forward their own hierophant Moses, who was well and clearly acquainted with the resurrection of the dead. For he has set before us God, he says, as saying in the bush, “I am the God of Abraham, and the God of Isaac and the God of Jacob.” But of whom is he God, if, according to their argument, these have ceased to live? For he is the God of the living; and therefore certainly and altogether they will rise, when his almighty right hand brings them thereunto; and not them only but also all who are upon the earth.
God gives witness and says, “I am the God of Abraham, the God of Isaac and the God of Jacob.” Were there not other patriarchs? Was not Noah a holy man before these, who alone in the whole human race together with his whole house deserved to be delivered from the flood, in whom and in his sons the church is represented? They escape the flood, with wood carrying them. And then afterwards [come] the great men whom we know, whom Holy Scripture commends, Moses faithful in all his house. And those three are named, as if they alone were deserving of him: “I am the God of Abraham, the God of Isaac and the God of Jacob; this is my name forever.” An enormous mystery! The Lord has the power to open both our mouths and your hearts that we may be able to speak as he has deigned to reveal and that you may be able to grasp as it is advantageous to you. Therefore those patriarchs are three: Abraham, Isaac and Jacob. You already know that the sons of Jacob were twelve and from them are the people of Israel because Jacob himself is Israel and the people of Israel are the twelve tribes belonging to the twelve sons of Israel. Abraham, Isaac and Jacob, three fathers and one people. Three fathers, as it were, in the beginning of the people; three fathers in whom the people was prefigured. And the earlier people itself [is] the present people. For in the people of the Jews the people of the Christians was prefigured. There a figure, here the truth; there a shadow, here the body, as the apostle says, “Now these things happened to them in figure.” It is the apostle’s voice, and he says, “They were written for us, upon whom the end of the world has come.” Let your mind return to Abraham, Isaac and Jacob. In those three we find free women giving birth and bondwomen giving birth. We find there the progeny of free women; we find there also the progeny of bondwomen. The bondwoman signifies nothing good. “Cast out the bondwoman,” [Scripture] says, “and her son; for the son of the bondwoman will not be heir with the son of the free woman.” The apostle mentions this; and in these two sons of Abraham the apostle says was a figure of the two Testaments, Old and New. To the Old Testament belong the lovers of temporal things, the lovers of the world; to the New Testament belong the lovers of eternal life. Therefore that Jerusalem on earth was a shadow of the heavenly Jerusalem, the mother of us all, which is in heaven. And these are the apostle’s words. And about that city from which we are sojourners you know many things, you have already heard many things. Now we find something remarkable in these births, that is, in these offspring, in these procreations of free women and bondwomen, namely, four types of men. And in these four types of men is comprised the figure of the Christian people, so that what was said in regard to these three is not astonishing: “I am the God of Abraham, the God of Isaac and the God of Jacob.” –..
And when the holy One called Moses from the bush he said thus to him: “I am the God of Abraham, of Isaac and of Jacob.” When Death heard this utterance, he trembled and feared and was terrified and perturbed and knew that he had not become king forever over the children of Adam. From the hour that he heard God saying to Moses, “I am the God of Abraham, of Isaac and of Jacob,” Death [struck] his hands together, for he learned that God is king of the dead and of the living and that it is appointed to the children of Adam to come forth from his darkness and arise with their bodies. And observe that our Redeemer Jesus also, when he repeated this utterance to the Sadducees, when they were disputing with him about the resurrection of the dead, thus said, “God is not [God] of the dead, for all are alive unto him.”
For the name of Divinity is given for the highest honor in the world, and with whomsoever God is well pleased, he applies it to him. But however, the names of God are many and are venerable, as he delivered his names to Moses, saying to him, “I am the God of your fathers, the God of Abraham and the God of Isaac and the God of Jacob. This is my name forever, and this is my memorial unto generations.” And he called his name “Ahiyah ashar Ahiyah,”“El Shaddai” and “Adonai Sabaoth.” By these names God is called. The great and honorable name of Godhead he withheld not from his righteous ones; even as, though he is the great king, without grudging he applied the great and honorable name of kingship to men who are his creatures.
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Exodus 3:7 And the LORD said, I have surely seen the affliction of my people which [are] in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows;
God sends Moses to deliver Israel.
God notices the afflictions of Israel. Their sorrows; even the secret sorrows of God’s people are known to him. Their cry; God hears the cries of his afflicted people. The oppression they endured; the highest and greatest of their oppressors are not above him. God promises speedy deliverance by methods out of the common ways of providence. Those whom God, by his grace, delivers out of a spiritual Egypt, he will bring to a heavenly Canaan.
Verses that belong to this explanation: 7-10
7And the LORD said, I have surely seen the affliction of my people which [are] in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows;8And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites.9Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them.10Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Exodus 3:8 And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites.
God sends Moses to deliver Israel.
God notices the afflictions of Israel. Their sorrows; even the secret sorrows of God’s people are known to him. Their cry; God hears the cries of his afflicted people. The oppression they endured; the highest and greatest of their oppressors are not above him. God promises speedy deliverance by methods out of the common ways of providence. Those whom God, by his grace, delivers out of a spiritual Egypt, he will bring to a heavenly Canaan.
Verses that belong to this explanation: 7-10
7And the LORD said, I have surely seen the affliction of my people which [are] in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows;8And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites.9Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them.10Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
… Jesus Christ was to introduce the second people (which is composed of us nations, lingering deserted in the world previously) into the land of promise, “flowing with milk and honey” (that is, into the possession of eternal life, than which nothing is sweeter). This had to come about not through Moses (that is, not through the law’s discipline) but through Joshua (that is, through the new law’s grace), after our circumcision with “a knife of rock” (that is, with Christ’s precepts, for Christ is in many ways and figures predicted as a rock). Therefore the man who was being prepared to act as an image of this sacrament was inaugurated under the figure of the Lord’s name, even so as to be named Jesus.
Author: Tertullian of Carthage Rank: Author AD: 220
Indeed, unless that land which was styled the land that flowed with milk and honey signified something great, through which, as by a visible token, he was leading those who understood his wondrous works to invisible grace and the kingdom of heaven, they could not be blamed for scorning that land, whose temporal kingdom we also ought to esteem as nothing, that we may love that Jerusalem which is free, the mother of us all, which is in heaven, and truly to be desired. ()..
I ask whether we should take the land flowing with milk and honey spiritually, since, according to the proper sense, this phrase does not describe the land that was being given to the people of Israel. Or is it a figure of speech that is used to praise the richness and sweetness of the land? Questions on Exodus
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Exodus 3:9 Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them.
God sends Moses to deliver Israel.
God notices the afflictions of Israel. Their sorrows; even the secret sorrows of God’s people are known to him. Their cry; God hears the cries of his afflicted people. The oppression they endured; the highest and greatest of their oppressors are not above him. God promises speedy deliverance by methods out of the common ways of providence. Those whom God, by his grace, delivers out of a spiritual Egypt, he will bring to a heavenly Canaan.
Verses that belong to this explanation: 7-10
7And the LORD said, I have surely seen the affliction of my people which [are] in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows;8And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites.9Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them.10Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Exodus 3:10 Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt.
God sends Moses to deliver Israel.
God notices the afflictions of Israel. Their sorrows; even the secret sorrows of God’s people are known to him. Their cry; God hears the cries of his afflicted people. The oppression they endured; the highest and greatest of their oppressors are not above him. God promises speedy deliverance by methods out of the common ways of providence. Those whom God, by his grace, delivers out of a spiritual Egypt, he will bring to a heavenly Canaan.
Verses that belong to this explanation: 7-10
7And the LORD said, I have surely seen the affliction of my people which [are] in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows;8And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites.9Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them.10Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Exodus 3:11 And Moses said unto God, Who [am] I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?
The name Jehovah.
Formerly Moses thought himself able to deliver Israel, and set himself to the work too hastily. Now, when the fittest person on earth for it, he knows his own weakness. This was the effect of more knowledge of God and of himself. Formerly, self-confidence mingled with strong faith and great zeal, now sinful distrust of God crept in under the garb of humility; so defective are the strongest graces and the best duties of the most eminent saints. But all objections are answered in, Certainly I will be with thee. That is enough. Two names God would now be known by. A name that denotes what he is in himself, I AM THAT I AM. This explains his name Jehovah, and signifies,
1. That he is self-existent: he has his being of himself.
2. That he is eternal and unchangeable, and always the same, yesterday, today, and for ever.
3. That he is incomprehensible; we cannot by searching find him out: this name checks all bold and curious inquiries concerning God.
4. That he is faithful and true to all his promises, unchangeable in his word as well as in his nature; let Israel know this, I AM hath sent me unto you. I am, and there is none else besides me.
All else have their being from God, and are wholly dependent upon him. Also, here is a name that denotes what God is to his people. The Lord God of your fathers sent me unto you. Moses must revive among them the religion of their fathers, which was almost lost; and then they might expect the speedy performance of the promises made unto their fathers.
Verses that belong to this explanation: 11-15
11And Moses said unto God, Who [am] I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?12And he said, Certainly I will be with thee; and this [shall be] a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain.13And Moses said unto God, Behold, [when] I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What [is] his name? what shall I say unto them?14And 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.15And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this [is] my name for ever, and this [is] my memorial unto all generations.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Moses said, “Who am I to go before Pharaoh?” Although I have a royal title, I will not be received by him. And now that I do the work of a simple shepherd, who will allow me to go before Pharaoh? And even if I were let in, what importance would he see in me to believe my words? Commentary on Exodus
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Exodus 3:12 And he said, Certainly I will be with thee; and this [shall be] a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain.
The name Jehovah.
Formerly Moses thought himself able to deliver Israel, and set himself to the work too hastily. Now, when the fittest person on earth for it, he knows his own weakness. This was the effect of more knowledge of God and of himself. Formerly, self-confidence mingled with strong faith and great zeal, now sinful distrust of God crept in under the garb of humility; so defective are the strongest graces and the best duties of the most eminent saints. But all objections are answered in, Certainly I will be with thee. That is enough. Two names God would now be known by. A name that denotes what he is in himself, I AM THAT I AM. This explains his name Jehovah, and signifies,
1. That he is self-existent: he has his being of himself.
2. That he is eternal and unchangeable, and always the same, yesterday, today, and for ever.
3. That he is incomprehensible; we cannot by searching find him out: this name checks all bold and curious inquiries concerning God.
4. That he is faithful and true to all his promises, unchangeable in his word as well as in his nature; let Israel know this, I AM hath sent me unto you. I am, and there is none else besides me.
All else have their being from God, and are wholly dependent upon him. Also, here is a name that denotes what God is to his people. The Lord God of your fathers sent me unto you. Moses must revive among them the religion of their fathers, which was almost lost; and then they might expect the speedy performance of the promises made unto their fathers.
Verses that belong to this explanation: 11-15
11And Moses said unto God, Who [am] I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?12And he said, Certainly I will be with thee; and this [shall be] a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain.13And Moses said unto God, Behold, [when] I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What [is] his name? what shall I say unto them?14And 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.15And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this [is] my name for ever, and this [is] my memorial unto all generations.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Exodus 3:13 And Moses said unto God, Behold, [when] I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What [is] his name? what shall I say unto them?
The name Jehovah.
Formerly Moses thought himself able to deliver Israel, and set himself to the work too hastily. Now, when the fittest person on earth for it, he knows his own weakness. This was the effect of more knowledge of God and of himself. Formerly, self-confidence mingled with strong faith and great zeal, now sinful distrust of God crept in under the garb of humility; so defective are the strongest graces and the best duties of the most eminent saints. But all objections are answered in, Certainly I will be with thee. That is enough. Two names God would now be known by. A name that denotes what he is in himself, I AM THAT I AM. This explains his name Jehovah, and signifies,
1. That he is self-existent: he has his being of himself.
2. That he is eternal and unchangeable, and always the same, yesterday, today, and for ever.
3. That he is incomprehensible; we cannot by searching find him out: this name checks all bold and curious inquiries concerning God.
4. That he is faithful and true to all his promises, unchangeable in his word as well as in his nature; let Israel know this, I AM hath sent me unto you. I am, and there is none else besides me.
All else have their being from God, and are wholly dependent upon him. Also, here is a name that denotes what God is to his people. The Lord God of your fathers sent me unto you. Moses must revive among them the religion of their fathers, which was almost lost; and then they might expect the speedy performance of the promises made unto their fathers.
Verses that belong to this explanation: 11-15
11And Moses said unto God, Who [am] I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?12And he said, Certainly I will be with thee; and this [shall be] a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain.13And Moses said unto God, Behold, [when] I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What [is] his name? what shall I say unto them?14And 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.15And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this [is] my name for ever, and this [is] my memorial unto all generations.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Exodus 3:14 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.
The name Jehovah.
Formerly Moses thought himself able to deliver Israel, and set himself to the work too hastily. Now, when the fittest person on earth for it, he knows his own weakness. This was the effect of more knowledge of God and of himself. Formerly, self-confidence mingled with strong faith and great zeal, now sinful distrust of God crept in under the garb of humility; so defective are the strongest graces and the best duties of the most eminent saints. But all objections are answered in, Certainly I will be with thee. That is enough. Two names God would now be known by. A name that denotes what he is in himself, I AM THAT I AM. This explains his name Jehovah, and signifies,
1. That he is self-existent: he has his being of himself.
2. That he is eternal and unchangeable, and always the same, yesterday, today, and for ever.
3. That he is incomprehensible; we cannot by searching find him out: this name checks all bold and curious inquiries concerning God.
4. That he is faithful and true to all his promises, unchangeable in his word as well as in his nature; let Israel know this, I AM hath sent me unto you. I am, and there is none else besides me.
All else have their being from God, and are wholly dependent upon him. Also, here is a name that denotes what God is to his people. The Lord God of your fathers sent me unto you. Moses must revive among them the religion of their fathers, which was almost lost; and then they might expect the speedy performance of the promises made unto their fathers.
Verses that belong to this explanation: 11-15
11And Moses said unto God, Who [am] I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?12And he said, Certainly I will be with thee; and this [shall be] a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain.13And Moses said unto God, Behold, [when] I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What [is] his name? what shall I say unto them?14And 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.15And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this [is] my name for ever, and this [is] my memorial unto all generations.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Moreover, do you wish to learn about his eternity? Listen to what Moses said about the Father. When he had inquired what he should answer if he should be asked by the Egyptians who it was that had sent him, he was bidden to say, “He who is sent me.” Now the words “he who is” mean that he exists always and is without beginning and that he really exists and exists as Lord and Master.
There is one nature of God and one only; and this, and this alone, truly is. For absolute being is derived from no other source but is all its own. All things besides, that is, all things created, although they appear to be, soon are not. For there was a time when they were not, and that which once was not may again cease to be. God alone who is eternal, that is to say, who has no beginning, really deserves to be called an essence. Therefore also he says of him, “I am has sent me.” As the angels, the sky, the earth, the seas all existed at the time, it must have been as the absolute being that God claimed for himself that name of essence, which apparently was common to all. But because his nature alone is perfect and because in the three persons there subsists but one Godhead, which truly is and is one nature, whoever in the name of religion declares that there are in the Godhead three elements, three hypostases, that is, or essences, is striving really to predicate three natures of God.
While therefore I was giving serious thought to these and many other similar problems, I chanced upon those books which according to Jewish tradition were written by Moses and the prophets. In them I found the testimony of God the Creator about himself expressed in the following manner: “I am who I am,” and again, “Thus shall you say to the children of Israel: He who is, has sent me to you.” I was filled with admiration at such a clear definition of God, which spoke of the incomprehensible nature in language most suitable to our human understanding. It is known that there is nothing more characteristic of God than to be, because that itself which is does not belong to those things which will one day end or to those which had a beginning. But that which combines eternity with the power of unending happiness could never not have been, nor is it possible that one day it will not be, because what is divine is not liable to destruction, nor does it have a beginning. And since the eternity of God will not be untrue to itself in anything, he has revealed to us in a fitting manner this fact alone, that he is, in order to render testimony to his everlasting eternity.
As far then as we can reach, “He who is” and “God” are the special names of his essence; and of these especially “He who is,” not only because when he spoke to Moses in the mount, and Moses asked what his name was, this was what he called himself, bidding him say to the people, “I am has sent me,” but also because we find that this name is the more strictly appropriate. For the name theos [“God”], even if, as those who are skillful in these matters say, it were derived from theein [“to run”] or from aithein [“to blaze”], from continual motion, and because he consumes evil conditions of things (from which fact he is also called a consuming fire) would still be one of the relative names and not an absolute one, as again is the case with “Lord,” which also is called a name of God. “I am the Lord your God,” he says, “that is my name;” and “The Lord is his name.” But we are inquiring into a nature whose being is absolute and not [into being] bound up with something else. But being is in its proper sense peculiar to God and belongs to him entirely, and it is not limited or cut short by any before or after, for indeed in him there is no past or future.
Everything that has ever existed or now exists derives its being from the One, the only existent and preexistent being, who also said, “I am the existent.” … As the only being and the eternal being, he is himself the cause of existence to all those to whom he has imparted existence from himself by his will and his power and gives existence to all things and their powers and forms, richly and ungrudgingly from himself.
But God is without doubt a substance, or perhaps essence would be a better term, which the Greeks call ousia. For just as wisdom is so called from being wise and knowledge is so called from knowing, so essence is so called from being [esse]. And who possesses being in a higher degree than he, who said to his servant Moses, “I am who I am” and “He who is has sent me to you.” But all other things that are called essences or substances are susceptible of accidents, by which a change, whether great or small, is brought about in them. But there can be no accidents of this kind in God. Therefore only the essence of God, or the essence which God is, is unchangeable. .
Then too Plato’s definition of a philosopher—one who loves God—contains an idea which shines forth everywhere in Scripture. But the most palpable proof to my mind that he was conversant with the sacred books is this, that when Moses, informed by an angel that God wished him to deliver the Hebrews from Egypt, questioned the angel concerning the name of the one who had sent him, the answer received was this: “I am who I am. Thus shall you say to the children of Israel: he who is has sent me to you,” as though, in comparison with him who, being immutable, truly is, all mutable things are as if they were not. Now Plato had a passionate perception of this truth and was never tired of teaching it. Yet I doubt whether this idea can be found in any of the works of Plato’s predecessors except in the text “I am who I am, and you shall say to them, he who is has sent me to you.”
Perhaps it was hard even for Moses himself, as it is much also for us, and much more for us, to understand what was said, “I am who I am” and “He who is has sent me to you.” And if by chance Moses understood, when would they to whom he was being sent understand? Therefore the Lord put aside what man could not grasp and added what he could grasp. For he added and said, “I am the God of Abraham, and the God of Isaac and the God of Jacob.” This you can grasp. But what mind can grasp, “I am who I am”? Tractate on the Gospel of John.
He is the first and greatest existence, who is utterly unchangeable and who could say most perfectly, “I am who I am, and you shall say to them, “He who is has sent me to you.” As a result, the other things which exist could not exist except by him, and these things are good insofar as they have received the ability to be. .
Magnificently and divinely, therefore, our God said to his servant: “I am that I am,” and “You shall say to the children of Israel, He who is sent me to you.” For he truly is because he is unchangeable. For every change makes what was not, to be. Therefore he truly is, who is unchangeable; but all other things that were made by him have received being from him each in its own measure.
For although that immutable and ineffable nature does not admit of was and will be but only is (for it truly is, because it cannot be changed), and therefore it was proper for him to say, “I am who I am” and “You will say to the children of Israel, ‘He who is has sent me to you,’ ” nevertheless, on account of the changeableness of the times in which our mortality and our changeableness are involved, we do not falsely say was and will be and is. Was, in past ages; is, in present ones; will be, in future ones. Was, because he was never lacking; will be, because he will never be lacking; is, because he always is. .
But now the Lord speaks to Moses—you know all this, and I won’t keep you longer on it, for lack of time—”I am who I am; he who is sent me.” When he asked God’s name, you see, this is what was said: “I am who I am. And you shall say to the children of Israel, he who is sent me to you.” What’s this all about? O God, O Lord of ours, what are you called? “I am called He is,” he said. What does it mean, I am called He is? “That I abide forever, that I cannot change.” Things which change are not, because they do not last. What is, abides. But whatever changes was something and will be something; yet you cannot say it is, because it is changeable. So the unchangeableness of God was prepared to suggest itself by this phrase “I am who I am.”
This is the God of Abraham, the God of Isaac, the God of Jacob, who appeared to Moses in the bush, concerning whom Moses says, “He who is has sent me.” It was not the Father who spoke to Moses in the bush, or in the desert, but the Son. .
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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Exodus 3:15 And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this [is] my name for ever, and this [is] my memorial unto all generations.
The name Jehovah.
Formerly Moses thought himself able to deliver Israel, and set himself to the work too hastily. Now, when the fittest person on earth for it, he knows his own weakness. This was the effect of more knowledge of God and of himself. Formerly, self-confidence mingled with strong faith and great zeal, now sinful distrust of God crept in under the garb of humility; so defective are the strongest graces and the best duties of the most eminent saints. But all objections are answered in, Certainly I will be with thee. That is enough. Two names God would now be known by. A name that denotes what he is in himself, I AM THAT I AM. This explains his name Jehovah, and signifies,
1. That he is self-existent: he has his being of himself.
2. That he is eternal and unchangeable, and always the same, yesterday, today, and for ever.
3. That he is incomprehensible; we cannot by searching find him out: this name checks all bold and curious inquiries concerning God.
4. That he is faithful and true to all his promises, unchangeable in his word as well as in his nature; let Israel know this, I AM hath sent me unto you. I am, and there is none else besides me.
All else have their being from God, and are wholly dependent upon him. Also, here is a name that denotes what God is to his people. The Lord God of your fathers sent me unto you. Moses must revive among them the religion of their fathers, which was almost lost; and then they might expect the speedy performance of the promises made unto their fathers.
Verses that belong to this explanation: 11-15
11And Moses said unto God, Who [am] I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?12And he said, Certainly I will be with thee; and this [shall be] a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain.13And Moses said unto God, Behold, [when] I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What [is] his name? what shall I say unto them?14And 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.15And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this [is] my name for ever, and this [is] my memorial unto all generations.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
What does it mean then that later on he gave himself another name, where it says, “And the Lord said to Moses, I am the God of Abraham, the God of Isaac and the God of Jacob: this is my name forever”? How is it that there I am called this name that shows “I am,” and lo and behold here is another name: “I am the God of Abraham, the God of Isaac and the God of Jacob”? It means that while God is indeed unchangeable, he has done everything out of mercy, and so the Son of God himself was prepared to take on changeable flesh and thereby to come to man’s rescue while remaining what he is as the Word of God. Thus he who is clothed himself with mortal flesh, so that it could truly be said, “I am the God of Abraham, the God of Isaac and the God of Jacob.”
For God and Lord is a name of majesty, a name of power, even as God himself says, “The Lord is my name,” and as in another place the prophet declares, “The Lord almighty is his name.” He is God, therefore, and Lord, either because his rule is over all or because he beholds all things and is feared by all without exception. .
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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Exodus 3:16 Go, and gather the elders of Israel together, and say unto them, The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and [seen] that which is done to you in Egypt:
The deliverance of the Israelites promised.
Moses’ success with the elders of Israel would be good. God, who, by his grace, unequaled the heart, and opens the ear, could say beforehand, They shall hearken to thy voice; for he would make them willing in this day of power. As to Pharaoh, Moses is here told that petitions and persuasions, and humble complaints, would not prevail with him; nor a mighty hand stretched out in signs and wonders. But those will certainly be broken by the power of God’s hand, who will not bow to the power of his word. Pharaoh’s people should furnish Israel with riches at their departure. In Pharaoh’s tyranny and Israel’s oppression, we see the miserable, abject state of sinners. However galling the yoke, they drudge on till the Lord sends redemption. With the invitations of the gospel, God sends the teaching of his Spirit. Thus are men made willing to seek and to strive for deliverance. Satan loses his power to hold them, they come forth with all they have and are, and apply all to the glory of God and the service of his church.
Verses that belong to this explanation: 16-22
16Go, and gather the elders of Israel together, and say unto them, The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and [seen] that which is done to you in Egypt:17And I have said, I will bring you up out of the affliction of Egypt unto the land of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, unto a land flowing with milk and honey.18And they shall hearken to thy voice: and thou shalt come, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him, The LORD God of the Hebrews hath met with us: and now let us go, we beseech thee, three days' journey into the wilderness, that we may sacrifice to the LORD our God.19And I am sure that the king of Egypt will not let you go, no, not by a mighty hand.20And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof: and after that he will let you go.21And I will give this people favour in the sight of the Egyptians: and it shall come to pass, that, when ye go, ye shall not go empty:22But every woman shall borrow of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put [them] upon your sons, and upon your daughters; and ye shall spoil the Egyptians.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Exodus 3:17 And I have said, I will bring you up out of the affliction of Egypt unto the land of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, unto a land flowing with milk and honey.
The deliverance of the Israelites promised.
Moses’ success with the elders of Israel would be good. God, who, by his grace, unequaled the heart, and opens the ear, could say beforehand, They shall hearken to thy voice; for he would make them willing in this day of power. As to Pharaoh, Moses is here told that petitions and persuasions, and humble complaints, would not prevail with him; nor a mighty hand stretched out in signs and wonders. But those will certainly be broken by the power of God’s hand, who will not bow to the power of his word. Pharaoh’s people should furnish Israel with riches at their departure. In Pharaoh’s tyranny and Israel’s oppression, we see the miserable, abject state of sinners. However galling the yoke, they drudge on till the Lord sends redemption. With the invitations of the gospel, God sends the teaching of his Spirit. Thus are men made willing to seek and to strive for deliverance. Satan loses his power to hold them, they come forth with all they have and are, and apply all to the glory of God and the service of his church.
Verses that belong to this explanation: 16-22
16Go, and gather the elders of Israel together, and say unto them, The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and [seen] that which is done to you in Egypt:17And I have said, I will bring you up out of the affliction of Egypt unto the land of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, unto a land flowing with milk and honey.18And they shall hearken to thy voice: and thou shalt come, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him, The LORD God of the Hebrews hath met with us: and now let us go, we beseech thee, three days' journey into the wilderness, that we may sacrifice to the LORD our God.19And I am sure that the king of Egypt will not let you go, no, not by a mighty hand.20And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof: and after that he will let you go.21And I will give this people favour in the sight of the Egyptians: and it shall come to pass, that, when ye go, ye shall not go empty:22But every woman shall borrow of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put [them] upon your sons, and upon your daughters; and ye shall spoil the Egyptians.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Exodus 3:18 And they shall hearken to thy voice: and thou shalt come, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him, The LORD God of the Hebrews hath met with us: and now let us go, we beseech thee, three days' journey into the wilderness, that we may sacrifice to the LORD our God.
The deliverance of the Israelites promised.
Moses’ success with the elders of Israel would be good. God, who, by his grace, unequaled the heart, and opens the ear, could say beforehand, They shall hearken to thy voice; for he would make them willing in this day of power. As to Pharaoh, Moses is here told that petitions and persuasions, and humble complaints, would not prevail with him; nor a mighty hand stretched out in signs and wonders. But those will certainly be broken by the power of God’s hand, who will not bow to the power of his word. Pharaoh’s people should furnish Israel with riches at their departure. In Pharaoh’s tyranny and Israel’s oppression, we see the miserable, abject state of sinners. However galling the yoke, they drudge on till the Lord sends redemption. With the invitations of the gospel, God sends the teaching of his Spirit. Thus are men made willing to seek and to strive for deliverance. Satan loses his power to hold them, they come forth with all they have and are, and apply all to the glory of God and the service of his church.
Verses that belong to this explanation: 16-22
16Go, and gather the elders of Israel together, and say unto them, The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and [seen] that which is done to you in Egypt:17And I have said, I will bring you up out of the affliction of Egypt unto the land of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, unto a land flowing with milk and honey.18And they shall hearken to thy voice: and thou shalt come, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him, The LORD God of the Hebrews hath met with us: and now let us go, we beseech thee, three days' journey into the wilderness, that we may sacrifice to the LORD our God.19And I am sure that the king of Egypt will not let you go, no, not by a mighty hand.20And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof: and after that he will let you go.21And I will give this people favour in the sight of the Egyptians: and it shall come to pass, that, when ye go, ye shall not go empty:22But every woman shall borrow of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put [them] upon your sons, and upon your daughters; and ye shall spoil the Egyptians.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Exodus 3:19 And I am sure that the king of Egypt will not let you go, no, not by a mighty hand.
The deliverance of the Israelites promised.
Moses’ success with the elders of Israel would be good. God, who, by his grace, unequaled the heart, and opens the ear, could say beforehand, They shall hearken to thy voice; for he would make them willing in this day of power. As to Pharaoh, Moses is here told that petitions and persuasions, and humble complaints, would not prevail with him; nor a mighty hand stretched out in signs and wonders. But those will certainly be broken by the power of God’s hand, who will not bow to the power of his word. Pharaoh’s people should furnish Israel with riches at their departure. In Pharaoh’s tyranny and Israel’s oppression, we see the miserable, abject state of sinners. However galling the yoke, they drudge on till the Lord sends redemption. With the invitations of the gospel, God sends the teaching of his Spirit. Thus are men made willing to seek and to strive for deliverance. Satan loses his power to hold them, they come forth with all they have and are, and apply all to the glory of God and the service of his church.
Verses that belong to this explanation: 16-22
16Go, and gather the elders of Israel together, and say unto them, The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and [seen] that which is done to you in Egypt:17And I have said, I will bring you up out of the affliction of Egypt unto the land of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, unto a land flowing with milk and honey.18And they shall hearken to thy voice: and thou shalt come, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him, The LORD God of the Hebrews hath met with us: and now let us go, we beseech thee, three days' journey into the wilderness, that we may sacrifice to the LORD our God.19And I am sure that the king of Egypt will not let you go, no, not by a mighty hand.20And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof: and after that he will let you go.21And I will give this people favour in the sight of the Egyptians: and it shall come to pass, that, when ye go, ye shall not go empty:22But every woman shall borrow of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put [them] upon your sons, and upon your daughters; and ye shall spoil the Egyptians.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The Egyptians put in a claim on the Hebrews for these gold and silver vessels. The Hebrews assert a counterclaim, alleging that by the bond of their respective fathers, attested by the written engagement of both parties, there were due to them the arrears of that laborious slavery of theirs for the bricks they had so painfully made and the cities and palaces which they had built. .
Author: Tertullian of Carthage Rank: Author AD: 220
He said to Moses, “Go and speak to Pharaoh, that he may let my people go, but I know that he will not let them go….” He manifests his divinity by foreseeing what is to happen and also his love for man by offering to the free will of man an opportunity to repent. .
Author: Clement Of Alexandria Rank: Author AD: 215
Accordingly on the one hand the Egyptians deserved being deceived, and on the other the people of Israel were then situated at such a level of morality, because of the age of the human race, that it would not be unworthy of them to deceive an enemy. It therefore came about that God commanded them (or, rather, permitted them because of their desire) to ask of the Egyptians gold and silver implements which these seekers of a kingdom as yet earthly were gazing upon longingly, even though they were not going to return them, and to take them as if they were going to return them. God did not want to be unjust in the matter of the reward for such lengthy hardship and labor—a reward adapted to the level of such souls; nor did he want to be unjust in the matter of the punishments of the Egyptians, whom appropriately enough he caused to lose what they were under obligation to pay. And so God is not a deceiver.
Whether then the reason was what I have said, or whether in the secret appointment of God there was some unknown reason for his telling the people by Moses to borrow things from the Egyptians and to take them away with them, this remains certain. This was said for some good reason and Moses could not lawfully have done otherwise than God told him, leaving to God the reason of the command, while the servant’s duty is to obey. Against Faustus, a Manichaean
The Lord commanded the Hebrews through Moses to take gold and silver vessels and garments from the Egyptians, and he added, “And you will despoil them.” The judgment implied in this command cannot be unjust. For it is a commandment of God. It was not to be judged but obeyed. For God knew how just his command was. It pertains to the servant obediently to do what was commanded.
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Exodus 3:20 And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof: and after that he will let you go.
The deliverance of the Israelites promised.
Moses’ success with the elders of Israel would be good. God, who, by his grace, unequaled the heart, and opens the ear, could say beforehand, They shall hearken to thy voice; for he would make them willing in this day of power. As to Pharaoh, Moses is here told that petitions and persuasions, and humble complaints, would not prevail with him; nor a mighty hand stretched out in signs and wonders. But those will certainly be broken by the power of God’s hand, who will not bow to the power of his word. Pharaoh’s people should furnish Israel with riches at their departure. In Pharaoh’s tyranny and Israel’s oppression, we see the miserable, abject state of sinners. However galling the yoke, they drudge on till the Lord sends redemption. With the invitations of the gospel, God sends the teaching of his Spirit. Thus are men made willing to seek and to strive for deliverance. Satan loses his power to hold them, they come forth with all they have and are, and apply all to the glory of God and the service of his church.
Verses that belong to this explanation: 16-22
16Go, and gather the elders of Israel together, and say unto them, The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and [seen] that which is done to you in Egypt:17And I have said, I will bring you up out of the affliction of Egypt unto the land of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, unto a land flowing with milk and honey.18And they shall hearken to thy voice: and thou shalt come, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him, The LORD God of the Hebrews hath met with us: and now let us go, we beseech thee, three days' journey into the wilderness, that we may sacrifice to the LORD our God.19And I am sure that the king of Egypt will not let you go, no, not by a mighty hand.20And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof: and after that he will let you go.21And I will give this people favour in the sight of the Egyptians: and it shall come to pass, that, when ye go, ye shall not go empty:22But every woman shall borrow of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put [them] upon your sons, and upon your daughters; and ye shall spoil the Egyptians.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Exodus 3:21 And I will give this people favour in the sight of the Egyptians: and it shall come to pass, that, when ye go, ye shall not go empty:
The deliverance of the Israelites promised.
Moses’ success with the elders of Israel would be good. God, who, by his grace, unequaled the heart, and opens the ear, could say beforehand, They shall hearken to thy voice; for he would make them willing in this day of power. As to Pharaoh, Moses is here told that petitions and persuasions, and humble complaints, would not prevail with him; nor a mighty hand stretched out in signs and wonders. But those will certainly be broken by the power of God’s hand, who will not bow to the power of his word. Pharaoh’s people should furnish Israel with riches at their departure. In Pharaoh’s tyranny and Israel’s oppression, we see the miserable, abject state of sinners. However galling the yoke, they drudge on till the Lord sends redemption. With the invitations of the gospel, God sends the teaching of his Spirit. Thus are men made willing to seek and to strive for deliverance. Satan loses his power to hold them, they come forth with all they have and are, and apply all to the glory of God and the service of his church.
Verses that belong to this explanation: 16-22
16Go, and gather the elders of Israel together, and say unto them, The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and [seen] that which is done to you in Egypt:17And I have said, I will bring you up out of the affliction of Egypt unto the land of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, unto a land flowing with milk and honey.18And they shall hearken to thy voice: and thou shalt come, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him, The LORD God of the Hebrews hath met with us: and now let us go, we beseech thee, three days' journey into the wilderness, that we may sacrifice to the LORD our God.19And I am sure that the king of Egypt will not let you go, no, not by a mighty hand.20And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof: and after that he will let you go.21And I will give this people favour in the sight of the Egyptians: and it shall come to pass, that, when ye go, ye shall not go empty:22But every woman shall borrow of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put [them] upon your sons, and upon your daughters; and ye shall spoil the Egyptians.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Exodus 3:22 But every woman shall borrow of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put [them] upon your sons, and upon your daughters; and ye shall spoil the Egyptians.
The deliverance of the Israelites promised.
Moses’ success with the elders of Israel would be good. God, who, by his grace, unequaled the heart, and opens the ear, could say beforehand, They shall hearken to thy voice; for he would make them willing in this day of power. As to Pharaoh, Moses is here told that petitions and persuasions, and humble complaints, would not prevail with him; nor a mighty hand stretched out in signs and wonders. But those will certainly be broken by the power of God’s hand, who will not bow to the power of his word. Pharaoh’s people should furnish Israel with riches at their departure. In Pharaoh’s tyranny and Israel’s oppression, we see the miserable, abject state of sinners. However galling the yoke, they drudge on till the Lord sends redemption. With the invitations of the gospel, God sends the teaching of his Spirit. Thus are men made willing to seek and to strive for deliverance. Satan loses his power to hold them, they come forth with all they have and are, and apply all to the glory of God and the service of his church.
Verses that belong to this explanation: 16-22
16Go, and gather the elders of Israel together, and say unto them, The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and [seen] that which is done to you in Egypt:17And I have said, I will bring you up out of the affliction of Egypt unto the land of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, unto a land flowing with milk and honey.18And they shall hearken to thy voice: and thou shalt come, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him, The LORD God of the Hebrews hath met with us: and now let us go, we beseech thee, three days' journey into the wilderness, that we may sacrifice to the LORD our God.19And I am sure that the king of Egypt will not let you go, no, not by a mighty hand.20And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof: and after that he will let you go.21And I will give this people favour in the sight of the Egyptians: and it shall come to pass, that, when ye go, ye shall not go empty:22But every woman shall borrow of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put [them] upon your sons, and upon your daughters; and ye shall spoil the Egyptians.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
