John Calvin Commentary Exodus 3:4

"And when Jehovah 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." — Exodus 3:4 (ASV)

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.

³⁹ “En curiositez frivoles;” in frivolous subtleties. — Fr..