John Calvin Commentary Exodus 3

Now Moses kept the flock. We have already said that he was occupied as a shepherd for a long time (namely, about forty years) before this vision appeared to him. The patience, then, of the holy man is commended by his continuance in this work; not that Moses had any intention of boastfully celebrating his own virtues, but that the Holy Spirit dictated what would be useful to us and, as it were, suggested it to his mouth, that what he did and suffered might be an example forever.

For he must have had much mental struggle at this tedious delay, when old age, which weakens the body, approached, since even in those days few retained their activity after their eightieth year. Although he might have lived frugally, temperance could not protect even the most robust body against so many hardships, because it is granted to very few people to be able to live in the open air in this way and to bear heat, cold, hunger, constant fatigue, the care of cattle, and other troubles.

God, indeed, miraculously supported the holy man in the performance of his arduous duties; but still, the internal conflict must have continued—why does God so long delay and suspend what he so long ago determined? It was, then, no ordinary virtue that overcame these distracting assaults, which were constantly renewing his anxiety. While, in the meantime, he was living poorly, in huts and sheds, as well as often wandering over rough and desert places, though from childhood to mature manhood he had been accustomed to luxury. As he here relates, having led his flock across the Desert, he came to Horeb, which certainly could not have been accomplished without his experiencing the cold as he lay on the ground by night and burning heat by day.

The title of “the mountain of God” refers³⁵ by anticipation to a future period, when the place was consecrated by the promulgation of the Law there. It is well known that Horeb is the same mountain that is also called Sinai, except that a different name is given to its opposite sides; and, properly speaking, its eastern side is called Sinai, its western, Horeb.³⁶ Since, then, God appeared there and gave so many manifest signs of his heavenly glory when he renewed his covenant with his people and provided them with a rule of perfect holiness, the place became invested with peculiar dignity.

And the Angel of the Lord appeared to him. It was necessary that He should assume a visible form, so that He might be seen by Moses—not as He was in His essence, but as the infirmity of the human mind could comprehend Him. For we must believe that God, whenever He appeared in ancient times to the holy patriarchs, descended in some way from His majesty, so that He might reveal Himself as far as was useful, and as far as their comprehension would allow. The same is also to be said of angels, who, although they are invisible spirits, yet when it pleased the Almighty, assumed some form in which they might be seen.

But let us inquire who this Angel was, since soon afterwards He not only calls Himself Jehovah, but claims the glory of the eternal and only God. Now, although this is an allowable manner of speaking because the angels transfer to themselves the person and titles of God when they are performing the commissions He entrusted to them, and although it is plain from many passages (and³⁷ especially from Zechariah 1) that there is one head and chief of the angels who commands the others, the ancient teachers of the Church have rightly understood that the Eternal Son of God is so called regarding His office as Mediator, which He figuratively bore from the beginning, although He truly took it upon Himself only at His Incarnation.

And Paul sufficiently expounds this mystery to us, when he plainly asserts that Christ was the leader of His people in the desert (1 Corinthians 10:4). Therefore, although at that time, properly speaking, He was not yet the messenger of His Father, still His predestined appointment to the office even then had this effect: He manifested Himself to the patriarchs and was known in this character. Indeed, the saints never had any communication with God except through the promised Mediator. It is not surprising then, if the Eternal Word of God, of one Godhead and essence with the Father, assumed the name of “the Angel” because of His future mission.

There is a great variety of opinions regarding the vision. It is too forced an allegory, as some make it, to say the bush represents the body of Christ, because His heavenly majesty did not consume it when He chose to inhabit it. It is also improperly twisted by those who refer it to the stubborn spirit of the nation, because the Israelites were like thorns, which do not yield to the flames. But when the natural sense is presented, it will not be necessary to refute those interpretations which are improbable.

This vision is very similar to that former one which Abraham saw (Genesis 15:17). He saw a burning lamp in the midst of a smoking furnace; and the reason assigned is that God will not permit His people to be extinguished in darkness. The same analogy applies to the bush retaining its wholeness in the midst of the flame. The bush is likened to the humble and despised people; their tyrannical oppression is not unlike the fire that would have consumed them, had God not miraculously intervened. Thus, by the presence of God, the bush escaped safely from the fire. As it is said in Psalm 46:1, that though the waves of trouble beat against the Church and threaten her destruction, yet she shall not be moved, for God is in the midst of her. Thus the cruelly afflicted people were aptly represented, who, though surrounded by flames and feeling their heat, yet remained unconsumed because they were guarded by the present help of God.

And Moses said, I will now turn aside. It is certain that his mind was disposed to reverence, not from any rashness, but by divine inspiration. Although not yet accustomed to visions, he still perceived that this was no meaningless spectacle. He understood that some mystery was contained in it, which he absolutely must not neglect, and to the knowledge of which he was divinely called.

In this, we must also observe his teachableness in turning aside to learn. For it often happens that God presents Himself to us to no effect, because we presumptuously reject such great mercy. Let us learn, then, by the example of Moses, whenever God invites us to Himself by any sign, to pay careful attention, lest the offered light be extinguished by our own apathy.

But from his calling it a “great sight,” we gather that he was taught by secret inspiration about the depth of the mystery, even though it was still unknown to him. In this way, God prepared his mind for reverence,³⁸ so that he might profit from it sooner.

God called to him out of the midst of the bush. In the first place, my readers will observe that, as is the case in almost all visions, it was not a voiceless spectacle intended to alarm the holy man; rather, instruction accompanied it, by which his mind might receive encouragement.

For visions would be useless if the senses of those who see them were kept in alarm.

But although God was unwilling to terrify His servant, He still, in two ways, claims authority and reverence for His intended address. First, by calling Moses twice by name, He makes His way into the depths of his heart, so that, as if summoned before God's tribunal, Moses might be more attentive in listening. Second, by commanding him to take off his shoes, He prepares him for humility through awe and fear.

There is much discussion regarding the latter command among many who delight in allegory.³⁹ I will not recite their various opinions, because a simple explanation of the true meaning will dispense with all their subtle triflings.

Moses is commanded to take off his shoes so that by the very bareness of his feet his mind might be inclined to reverential feelings. For this reason also, he is reminded of the holiness of the ground, because, in our prayers, bending the knees and uncovering the head are aids and stimuli to the worship of God.

And this, I think, is made sufficiently clear by the reason immediately added: that the place on which Moses stood was holy ground and, therefore, not to be trodden on rashly or in a profane manner.

From this we gather that he was instructed by the outward sign of adoration to enter God's presence as a trembling suppliant.

He had, indeed, said, “Here am I” (which was a testimony that his mind was teachable and prepared to obey), yet it was good that he should be more actively aroused, so that he might come before God with greater fear.

But if this most noble Prophet of God needed such a preparation, it is no wonder that God stirs up our unwilling hearts by many means, so that we may worship Him in truth.

And although the same command given to Moses is not given to everyone, still let us learn that this is the object of all ceremonies: that God's majesty, being duly and seriously perceived in our minds, may receive its rightful honor, and that He may be regarded in accordance with His dignity.

If any prefer the deeper meaning (anagoge), that God cannot be heard until we have put off our earthly thoughts, I do not object to it; only let the natural sense stand first: that Moses was commanded to take off his shoes as a preparation to listen with greater reverence to God.

If the question is now raised regarding the holiness of the place, the reply is easy: it received this honorable title because of the vision.

Mount Sinai did not, therefore, naturally possess any peculiar sanctity, but received it because God, who sanctifies all things, condescended to give the sign of His presence there.

Thus Bethel was dignified by Jacob with high and honorable titles (Genesis 28:17).

How dreadful is this place! This is none other than the house of God, and this is the gate of heaven;

This was because it had been consecrated by a special revelation. For wherever we see any sign of God's glory, piety awakens this feeling of awe in our hearts.

However, in the meantime, since we are too prone to superstition, two errors must be avoided: first, lest in our crude imaginations we, as it were, draw God down from heaven and attach Him to places on earth; and second, lest we consider that sanctity perpetual which is only temporary.

The remedy for the first error is to reflect on God's nature; for the second, to observe His design—to what extent and for what purpose He sanctifies places.

For since God's nature is spiritual, we are not permitted to imagine anything earthly or crude concerning Him; nor does His immensity allow Him to be confined to a place.

Again, the sanctity of a place must be restricted to the purpose of the manifestation.

Thus, Mount Horeb was made holy in connection with the promulgation of the law, which prescribes the true worship of God.

If the descendants of Jacob had considered this, they would never have set up Bethel as a holy place in opposition to Sion. For although God once appeared there to the patriarch, He had never chosen that place; therefore, they were wrong in proceeding from a particular instance to a general conclusion.