Matthew Henry Commentary Exodus 3

The years of the life of Moses are divided into three periods of forty years: the first forty he spent as a prince in Pharaoh's court, the second as a shepherd in Midian, and 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 abilities and education, yet he is satisfied with it; and thus learns meekness and contentment, for which he is more noted in Sacred Scripture than for all his learning.

Satan loves to find us idle; God is pleased when He finds us employed. Being alone is a good aid to our communion with God. To his great surprise, Moses saw a bush burning, though no external fire had kindled it. The bush burned, and yet did not burn away; an emblem of the church in bondage in Egypt. And it aptly reminds us of the church in every age, under its severest 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 tests and purifies His people, and even of that baptism of the Holy Ghost, by which sinful affections are consumed, and the soul is changed into the Divine nature and image. God gave Moses a gracious call, to which he returned a ready answer. Those who desire communion with God must attend to Him in the ordinances in which He is pleased to manifest Himself and His glory, even if it is in a bush.

Putting off the shoe was a token of respect and submission. We ought to draw near to God with a solemn pause and preparation, carefully avoiding everything that appears frivolous 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 about another world and strengthened his belief in a future state. Thus it is interpreted by our Lord Jesus, who, from this, 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, His grace, and His covenant love, the more cause we will find to worship Him with reverence and godly fear.

God notices the afflictions of Israel. He notes their sorrows; indeed, even the secret sorrows of God's people are known to him. He hears their cry; God hears the cries of his afflicted people. He sees the oppression they endured; the highest and greatest of their oppressors are not above him.

God promises speedy deliverance by methods outside the common ways of providence. Those whom God, by his grace, delivers out of a spiritual Egypt, he will bring to a heavenly Canaan. (Exodus 3:11–15)

Previously, Moses thought he was able to deliver Israel and set about the work too hastily. Now, though he is the fittest person on earth for it, he knows his own weakness. This was the effect of more knowledge of God and of himself. Previously, self-confidence mingled with strong faith and great zeal; now, sinful distrust of God crept in under the guise of humility; so defective are the strongest graces and the best duties of even the most eminent saints.

But all objections are answered by the words, Certainly I will be with thee. That is enough. God would now be known by two names. One name 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 from himself.
2. That he is eternal and unchangeable, and always the same, yesterday, today, and forever.
3. That he is incomprehensible; we cannot find him out by searching. 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, there 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 fulfillment of the promises made to their fathers.

Moses' success with the elders of Israel would be good. God, who, by his grace, inclines the heart and opens the ear, could say beforehand, They shall listen to your voice; for he would make them willing in this day of power. As for Pharaoh, Moses is here told that petitions, persuasions, and humble complaints would not prevail with him; nor would 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 until the Lord sends redemption. With the invitations of the gospel, God sends the teaching of his Spirit. Thus people are 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.