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Alpharic Research Institute

Centre for Research in Philosophy, Theology and
Ethics
Email: [email protected]
+2349066927954

EXEGETICAL STUDY OF EXODUS 3:1-14

BY
GODSWILL OME UFERE
Email: [email protected], [email protected]; __GSM: +2347045155575
APRIL, 2021

BACKGROUND OF THE TEXT, by the Egyptians. God’s blessings of the

EXODUS 3:1-14 Israelites caused the Egyptians to fear them
and to attempt to insure their control over
The title ‘Exodus’ is derived from the name
them. This began with enslavement and harsh
which ancient Greek translators gave to the
treatment. When this failed, Pharaoh ordered
book, ‘Exodus’ meaning ‘the going out’,
the Hebrew handmaids to kill all the Israelite
‘exit’. The name reflects the book’s particular
boy babies at birth. This also failed to
interest in the departure of the Israelites from
accomplish the goal of annihilating the
Egypt (Alexander 92). As the second book of
Israelites as a race. The first chapter ends with
the Bible, Exodus forms part of a larger
the order of Pharaoh to the entire Egyptian
narrative which begins in Genesis and
population that they must throw the Hebrew
continues at least as far as the book of
boy babies into the Nile (Jamaison and
Deuteronomy. Exodus does not mention the
Faussett, n.pg).
person responsible for giving the book its
present shape. The fact that certain sections Chapter 2 focuses on one Hebrew boy baby,
were recorded by Moses accounts for the Moses, who is destined to become the
traditional view that Moses wrote the entire deliverer of the nation. The parents of this
book (Alexander 93). child hide him for three months, refusing to
obey Pharaoh’s order. Eventually they
In the first chapter of the Book of Exodus, we
concede to partially obey, “casting Moses into
learned of the cruel oppression of the Israelites
the Nile” in a woven ark. What could well
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have been the death of Moses became his and the Pharaoh and to deliver God’s people
deliverance, as he was rescued by Pharaoh’s from their oppression and bondage (Brown,
daughter and eventually taken into the palace n.pg). It ends with the beginnings of Moses’
to be raised as her son. There came a time, reticence and resistance toward the task which
however, when Moses decided to identify God has given him.
himself with his own people, and thus he
In this message, we will focus on the
refused to be known as the son of Pharaoh’s
revelation of God to Moses, which is the basis
daughter (Brown, n.pg). This identification of
for all that is to follow. It is the basis for
Moses with his people led to his visiting the
Moses’ obedience, as well as for the entire
Israelites and the killing of an Egyptian.
nation. It is also the basis for all of God’s
Hence, we are told of Moses’ flight to Midian
actions with regard to Egypt and to His
to escape Pharaoh’s attempts to kill him once
people; and the sending of Moses with a
again. A “chance” meeting with a Midianite
purpose.
priest, who was a distant relative, led to
Moses’ settling down, marrying, and having EXEGESIS
children (Martin 120).
This Old Testament text, Exodus 3:1-14 shall
Chapter 3 where our text falls, introduces a be discussed using the following points:
significant change in the drama of the
1. The Call of Moses (vss. 1-6)
deliverance of God’s people from Egypt.
2. The Purpose of the Call (vss. 7-10)
From God’s providential dealings in the life of
3. God Confirms the Call (vss. 11-14)
the nation Israel, there is a move to God’s
direct intervention through Moses and the
1. The Call of Moses (vss. 1-6)
miracles performed by Him. The story move
from the silence of God over the past 400 Verse I of our text begins thus, “Now Moses

years to God’s speaking directly to Moses was keeping the flock of Jethro, his father-

from the bush, and later on, from the same in-law, the priest of Midian, and he led the

mountain (Martin 120). Chapter 3 then is a flock to the back of the wilderness, and

very significant point of transition. It begins came to God’s mountain, to Horeb.”

with the revelation of God to Moses from the Although Moses was raised in the palace as a

midst of the burning bush. It develops with the son of Pharaoh’s daughter, he has assumed the

commissioning of Moses to go back to Egypt anonymity of an ordinary shepherd who works

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for Jethro, his father-in-law. The words, “to (56). Moses looked, and behold, the bush
the back of the wilderness,” suggest that burned with fire, and the bush was not
Moses led the flock beyond the usual grazing consumed.  (v. 2b). There is no indication here
grounds. As he went he came to God’s that Moses notices the angel. Instead, it is the
mountain, to Horeb. (Harrison & Hoffmeier burning bush that draws his attention. Of
526). It is also called “God’s mountain” and course, a shepherd would be concerned about
“the mountain of God.” There is no indication the possibility of a brush fire spreading and
that Moses was seeking the mountain of God. threatening the sheep (Brueggeman 187). To
To the contrary, his surprise at seeing a bush this scene, in verse 3, Moses said, ‘I will turn
burn without being consumed suggests that he aside now, and see this great sight, why the
was merely acting as a shepherd, seeking good bush is not burnt'.”  The fact that the bush is
grazing land for his father-in-law’s sheep not consumed by the fire holds Moses’
(Bruckner 210). Moses’ age at this time attention. Desert brush usually flashes up like
cannot be ascertained, but the narrator will tinder and is quickly consumed (Cgraghan
soon make clear that he was eighty years old 99). In ones desire to understand this burning
when he and Aaron spoke to Pharaoh” (7:7). bush, one must not limit oneself to the
possibilities afforded by nature. He need not
Then, the passage says, “The angel of the
look for desert bushes that might burn for a
Lord appeared to him in a flame of fire out
very long time. This burning bush is no
of the midst of a bush” (v. 2a). We should
natural phenomenon, but rather a theophany (a
not make assumptions regarding the
manifestation of God) (Stuart 83). God put the
appearance of this angel. The common image
bush there to get Moses’ attention—and it
of an angel that looks like a man with wings
does. The bush is mentioned only once again
is, at best, a feeble attempt to envision
in the Hebrew Scriptures—in Deuteronomy
something beyond our experience. There is no
33:16. In the NRSV translation of that verse,
record of this angel giving a message to
“bush” appears only as a footnote.
Moses. In verse 4, God will address Moses
directly, and the text gives no further So, when God saw that he turned aside to see,
indication of an angel. As a result, Janzen God called to him out of the midst of the bush,
believes that the word angel in this verse and said, ‘Moses! Moses!'” (v. 4a). As noted
might refer to God himself—that God is above, it is God who calls Moses rather than
the angel—the one delivering the message the angel (unless Yahweh is the angel)
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(Janzen 57). The repeated name is not unusual great power associated with such holiness.
in scripture. Repeated names signal an God will later refuse to allow Moses to see his
especially important moment in God’s face, because to see God’s face would be to
dealings with humans: “Jacob, Jacob” die (33:20). Perhaps God orders Moses not to
(Genesis 46:2)—”Samuel, Samuel” (1 Samuel come closer because of that danger as well
3:10) —”Simon, Simon” (Luke 22:31) (Jazen, n.pg). But Gerald Janzen notes that a
—”Saul, Saul” (Acts 9:4). The doubling of the guest would take off his/her shoes when
name can also express endearment (Stuart 81). entering a host’s home, so he equates God’s
In response, “He (Moses) said, ‘Here I command for Moses to take off his shoes with
am'” (v. 4b). Moses is doing something more an invitation to hospitality. Until this moment,
than answering “Present!” At the least, he Moses has been going about his business in
means that God has his full attention. At the the ordinary way. After this moment, he will
most, he means that he is standing by for his live a God-directed, God-powered life that
marching orders. In this instance, Moses is will change the history of his people. That is
most likely announcing that he is both present not an honor that he sought. It is, in fact, an
and listening carefully (Jamaison and Faussett, honor that he will five times try to refuse
n.pg). (3:11, 13; 4:1, 10, 13) (Brevard, n.pg).

God said to Moses “… ‘Don’t come close. God makes Moses to understand that He is the
Take your sandals off of your feet, for the God of his father (singular), the God of
place you are standing on is holy Abraham, the God of Isaac, and the God of
ground'” (v. 5). God issues two commands Jacob (v. 6a). The God of Abraham, Isaac, and
here. The first is for Moses to come no closer. Jacob is a common Biblical formula.
The second is for him to remove his sandals. However, God first identifies himself as the
The rationale is that Moses is standing on holy God of Moses’ father (singular). This singular
ground—that this is a holy place and a holy word suggests that God is talking about
moment. He needs to honor the moment and Amram, Moses’ father (6:20). This is a very
the one who makes it holy. He needs to show personal approach. Moses would know of the
respect or reverence (Brevard, n.pg). This time great historical figures, Abraham, Isaac, and
and place are holy because of God’s presence. Jacob—but he would be touched by this
A key characteristic of God is that he is holy mention of his own father. At this point,
and unique and he radiates glory. There is Moses hid his face; for he was afraid to look
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at God. Moses’ fear is well-founded. It is the promises Moses and the Israelites a good land
fear of the inferior in the presence of the —”a land flowing with milk and honey.” This
superior. It is the fear of the unholy in the is the first mention in the Bible of a land of
presence of the holy. It is the fear of a man milk and honey, but it will not be the last. It is
who knows that this is a seminal moment— God’s promise of providence on a grand scale,
but has no idea what is coming next (Jazen fruitfulness and abundance (Craghan 99). “to
59). These events seen herebrings to light the the place of the Canaanite, the Hittite, the
call of Moses by God. Amorite, the Perizzite, the Hivite, and the
Jebusite”(v. 8c). With this list of peoples,
God shows where he will settle the Israelites
2. The Purpose of the Call (vss. 7-12) —and with whom they will have to contend.
The first three of these groups were significant
“Then the Lord said, ‘I have surely seen the
powers, and the others less so (Durham
affliction of my people who are in Egypt,
180).God told Moses that the cry of the
and have heard their cry because of their
children of Israel has come to him. Moreover
taskmasters, for I know their sorrows'” (v.
he have seen the oppression with which the
7). In this verse, “three of the verbs of 2:24-25
Egyptians oppress them (v. 9). God has heard
are reiterated, ‘I have seen… I have heard… I
their cries of woe and their prayers for
have known.’ …These are the three actions
deliverance. He has seen the injustices
that God characteristically takes toward Israel,
rendered by their Egyptian overlords.
for Israel is the object of God’s intense
attentiveness” (Brueggemann 188).God said God at this point then starts to Moses the
that he has come down to deliver them out of purpose why He has called him. God
the hand of the Egyptiansand to bring them up said,“Come now therefore, and I will send
out of that land to a good and large land, to a you to Pharaoh, that you may bring my
land flowing with milk and honey.” This people, the children of Israel, out of
promise has roots in the covenant that God Egypt” (v. 10). Ever since God first addressed
made with Abram many years earlier. In that Moses from the burning bush, Moses has been
covenant, God promised that he would give waiting for the other shoe to drop. He surely
Abram’s descendants the land “from the river understands that God has not just dropped in
of Egypt, to the great river, the river for a casual visit. Now God reveals His intent
Euphrates” (Genesis 15:18).Now God —an intent that must hit Moses like a
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bombshell. He intends to deliver his people, Then,“Moses said to God, ‘Who am I, that I
and he intends for Moses to serve as his agent. should go to Pharaoh, and that I should
He will require Moses to negotiate with bring the children of Israel out of
Pharaoh (Durham 181). So God says, “Come Egypt?'” (v. 11). “Who am I?” reflects
now therefore, and I will send you.” The time Moses’ understanding of his modest resources
is here. The waiting is over. It is time to act. and the magnitude of the task. Yes, he was
Moses, the shepherd of Jethro’s sheep, will raised in the palace, but that was long ago. He
become Moses, the shepherd of God’s people. killed an Egyptian and fled for his life. He has
been living anonymously in a foreign land for
many years. He has become a simple
shepherd. How can a shepherd negotiate with
Pharaoh?“Who am I?” also reflects Moses’
recollection of his earlier attempt to help the
Israelites. His efforts on that occasion resulted
in the death of an Egyptian. The following
day, he was confronted with his guilt, not by
an Egyptian, but by an Israelite whom he was
trying to help. That situation quickly
unraveled to the point that Pharaoh sought to
kill Moses. In that instance, Moses proved
himself a bumbler with regard to helping the
Israelites—and the Israelites proved
themselves to be an unappreciative people
(Brevard, n.pg)

Moses might be the first to express his

understanding of his woeful inadequacy, but
he will not be the last. Others will include
Gideon (Judges 6:15)—Saul (1 Samuel 9:21),
and Jeremiah (Jeremiah 1:6).This is just the
first of five objections that Moses will raise.
At the end, his final plea will be simply, “O
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Lord, please send someone else” (4:13). name to be more than a simple label to
Again, God assures Moses of His presence; identify that person. They believed that
“God said, ‘Certainly I will be with something of the person’s identity was tied up
you'” (v. 12a). This is the answer to Moses’ in the name—that the name expressed
objection. It does not really matter who Moses something of the person’s essential character.
is, because God will enable Moses to work by As is obvious from this verse, they also
His power. God will be there with Moses, and assumed that a name—at least some names—
He will not let Moses fail.God then gives a possessed something of the power of the one
sign of this direction. He said,“This will be who wore that name. That is at least part of
the sign to you, that I have sent you: when the reason for the prohibition in the Ten
you have brought the people out of Egypt, Commandments against misusing God’s name
you shall serve God on this mountain” (v. (Exodus 20:7) (Alexander 95).While that
12b). What is the sign here? There are two might sound foreign today, it is not. When one
theories to this. One is that the sign was the talk about a person’s reputation, heis talking
burning bush. The other is that the sign will be about something that expresses the essence of
when Moses brings the Israelites back to that person. A person’s reputation also
Horeb to worship God there. conveys a certain power or lack of it.

3. God Confirms the Call (vss. 13-14) Moses’ desire to know God’s name, then,
comes out of his need for authentication once
God in this verse confirms the call of Moses.
he engages the Israelites. Perhaps, if he can
This is important as it will help Moses to
tell the people God’s name, that will persuade
effectively achieve the purpose of this call.
them to believe him. Knowing God’s name
This was a reply directed to Moses’ question
will give him authority.But we shouldn’t miss
of whom he will tell them has sent him. Moses
the fact that this request for God’s name is
asked, “Behold, when I come to the children
also an attempt to slow down the process.
of Israel, and tell them, ‘The God of your
Maybe, Moses thought that he can delay the
fathers has sent me to you;’ and they ask
action a bit, so that he will come up with a
me, ‘What is his name?’ What should I tell
persuasive reason why God should call
them?” (v. 13). In verse 11, Moses asked,
someone else (Jamaison and Faussett, n.pg).
“Who am I?” Now he asks, “Who are
you?”People of that day considered a person’s
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“God said to Moses, ‘I AM WHO I Brown, Lorris. Lorris’ Brown Commentary.

AM,’ and he said, ‘You shall tell the Nashville: Ortris Publishers, 1999. Electronic
children of Israel this: “I AM has sent me Database.
to you”‘” (v. 14). It is from this answer that
Bruckner, James K. New International
we get Yahweh as God’s name. In Hebrew, it
Biblical Commentary. Peabody,
is four letters—YHWH.God said moreover to
Massachusetts: Hendrickson Publishers, Inc.,
Moses, ‘You shall tell the children of Israel
2008. Print.
this, “Yahweh, the God of your fathers, the
God of Abraham, the God of Isaac, and the Brueggemann, Walter. The New Interpreter’s
God of Jacob, has sent me to you.” This is my Bible: Genesis, Exodus, Leviticus, Vol. 1.
name forever, and this is my memorial to all Nashville: Abingdon Press, 1994. Print.
generations'” (v. 15) (Brown, n.pg).Yahweh
now identifies himself as the God of Moses’ Craghan, John F.Collegeville Bible

ancestors—the God of the patriarchs Commentary. Collegeville, Minnesota: The

(Abraham, Isaac, and Jacob). This will be Liturgical Press, 1985. Print.

meaningful to the Israelites, who know and

Durham, John I.Word Biblical Commentary.
revere these names. They know of Yahweh’s
Dallas, Word Books, 1987. Print.
dealings with these patriarchs in the past,
which should reassure them with regard to His Harrison, R.K. and Hoffmeier, J.K. The
dealings with the Israelites in the present. International Standard Bible Encyclopedia,
Volume Four: Q-Z – Revised. Grand
Rapids: William B. Eerdmans Publishing

Works Cited Company, 1988. Print.

Alexander, T. D. “Exodus.” Carson, D.A. et Jamaison R. and Faussett P. Commentary

al. New Bible Commentary. Nottingham: Critical and Explanatory on the Whole Bible.

InterVarsity Press, 2011. Print. Electronic Database.

Brevard S. Childs. The Old Testament Janzen, J. Gerald. Westminster Bible

Library: Exodus. Louisville: The Westminster Companion. Louisville: Westminster John

Press, 1974. Electronic Database. Knox Press, 1997. Electronic Database.

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Janzen, Waldemar, Believers Church Bible The Holy Bible. King James Version. Apapa,

Commentaries. Scottdale, Pennsylvania: Lagos: Bible Society of Nigeria, 2004. Print.
Herald Press, 1987. Print.
____________. Revised Standard Version.

Martin, R. P. Exodus. Attanta: John Knox Britain: British and Foreign Bible Society,

Press, 1981. Print., 1987. Print.

Stuart, Douglas K.The New American

Commentary. Nashville: Broadman & Holman
Publishers, 2006. Print.