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.
*He* led them out, having wrought wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years.
and didst shew signs and wonders upon Pharaoh, and upon all his servants, and upon all the people of his land; for thou knewest that they dealt proudly against them, and thou didst make thee a name, as it is this day.
For now shall I put forth my hand, and I will smite thee and thy people with pestilence; and thou shalt be cut off from the earth.
They set his signs among them, and miracles in the land of Ham.
And he called Moses and Aaron in the night, and said, Rise up, go away from among my people, both ye and the children of Israel; and go, serve Jehovah, as ye have said. Also take your flocks and your herds, as ye have said, and go; and bless me also. And the Egyptians urged the people, to send them out of the land in haste; for they said, We are all dead [men]!
And all these thy bondmen shall come down unto me, and bow down to me, saying, Go out, thou, and all the people that follow thee; and after that I will go out. And he went out from Pharaoh in a glowing anger. And Jehovah had said to Moses, Pharaoh shall not hearken to you; that my wonders may be multiplied in the land of Egypt.
who hast displayed signs and wonders unto this day, in the land of Egypt and in Israel and among [other] men; and hast made thee a name, as at this day. And thou broughtest forth thy people Israel out of the land of Egypt by signs, and by wonders, and by a powerful hand, and by a stretched-out arm, and by great terror;
And the high priest said, Are these things then so? And he said, Brethren and fathers, hearken. The God of glory appeared to our father Abraham when he was in Mesopotamia, before he dwelt in Charran, and said to him, Go out of thy land and out of thy kindred, and come into the land which I will shew thee. Then going out of the land of the Chaldeans he dwelt in Charran, and thence, after his father died, he removed him into this land in which *ye* now dwell. And he did not give him an inheritance in it, not even what his foot could stand on; and promised to give it to him for a possession, and to his seed after him, when he had no child. And God spoke thus: His seed shall be a sojourner in a strange land, and they shall enslave them and evil entreat [them] four hundred years; and the nation to which they shall be in bondage will *I* judge, said God; and after these things they shall come forth and serve me in this place. And he gave to him [the] covenant of circumcision; and thus he begat Isaac and circumcised him the eighth day; and Isaac Jacob, and Jacob the twelve patriarchs. And the patriarchs, envying Joseph, sold him away into Egypt. And God was with him, and delivered him out of all his tribulations, and gave him favour and wisdom in the sight of Pharaoh king of Egypt, and he appointed him chief over Egypt and all his house. But a famine came upon all the land of Egypt and Canaan, and great distress, and our fathers found no food. But Jacob, having heard of there being corn in Egypt, sent out our fathers first; and the second time Joseph was made known to his brethren, and the family of Joseph became known to Pharaoh.
But also that nation which they shall serve I will judge; and afterwards they shall come out with great property.
Jehovah, thy hand is lifted up, but they do not see: [yet] they shall see [thy] jealousy [for] the people, and be ashamed; yea, the fire which is for thine adversaries shall devour them.
Who smote the firstborn of Egypt, both of man and beast; Who sent signs and miracles into the midst of thee, O Egypt, upon Pharaoh and upon all his servants;
Wondrous works in the land of Ham, terrible things by the Red Sea.
And he took the elders of the city and he took thorns of the wilderness and briers and with them taught the men of Succoth.
the LORD sent a prophet to the people of Israel; and he said to them, "Thus says the LORD, the God of Israel: I led you up from Egypt, and brought you out of the house of bondage;
Or hath God essayed to come to take him a nation from the midst of a nation, by trials, by signs, and by wonders, and by war, and by a powerful hand, and by a stretched-out arm, and by great terrors, according to all that Jehovah your God did for you in Egypt before your eyes?
And Jehovah said to Moses, Yet one plague will I bring upon Pharaoh, and upon Egypt; afterwards he will let you go hence: when he shall let [you] go altogether, he shall utterly drive you out hence.
And I will render Pharaoh's heart obdurate, and multiply my signs and my wonders in the land of Egypt. And Pharaoh will not hearken unto you; and I will lay my hand upon Egypt, and bring forth my hosts, my people, the children of Israel, out of the land of Egypt by great judgments. And the Egyptians shall know that I am Jehovah, when I stretch forth my hand on Egypt, and bring out the children of Israel from among them.
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Commentary on Exodus 3 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 3
Ex 3:1-22. Divine Appearance and Commission to Moses.
1. Now Moses kept the flock—This employment he had entered on in furtherance of his matrimonial views (see on Ex 2:21), but it is probable he was continuing his service now on other terms like Jacob during the latter years of his stay with Laban (Ge 30:28).
he led the flock to the backside of the desert—that is, on the west of the desert [Gesenius], assuming Jethro's headquarters to have been at Dahab. The route by which Moses led his flock must have been west through the wide valley called by the Arabs, Wady-es-Zugherah [Robinson], which led into the interior of the wilderness.
Mountain of God—so named either according to Hebrew idiom from its great height, as "great mountains," Hebrew, "mountains of God" (Ps 36:6); "goodly cedars," Hebrew, "cedars of God" (Ps 80:10); or some think from its being the old abode of "the glory"; or finally from its being the theater of transactions most memorable in the history of the true religion to Horeb—rather, "Horeb-ward."
Horeb—that is, "dry," "desert," was the general name for the mountainous district in which Sinai is situated, and of which it is a part. (See on Ex 19:2). It was used to designate the region comprehending that immense range of lofty, desolate, and barren hills, at the base of which, however, there are not only many patches of verdure to be seen, but almost all the valleys, or wadys, as they are called, show a thin coating of vegetation, which, towards the south, becomes more luxuriant. The Arab shepherds seldom take their flocks to a greater distance than one day's journey from their camp. Moses must have gone at least two days' journey, and although he seems to have been only following his pastoral course, that region, from its numerous springs in the clefts of the rocks being the chief resort of the tribes during the summer heats, the Providence of God led him thither for an important purpose.
2, 3. the angel of the Lord appeared unto him in a flame of fire—It is common in Scripture to represent the elements and operations of nature, as winds, fires, earthquakes, pestilence, everything enlisted in executing the divine will, as the "angels" or messengers of God. But in such cases God Himself is considered as really, though invisibly, present. Here the preternatural fire may be primarily meant by the expression "angel of the Lord"; but it is clear that under this symbol, the Divine Being was present, whose name is given (Ex 3:4, 6), and elsewhere called the angel of the covenant, Jehovah-Jesus.
out of the midst of a bush—the wild acacia or thorn, with which that desert abounds, and which is generally dry and brittle, so much so, that at certain seasons, a spark might kindle a district far and wide into a blaze. A fire, therefore, being in the midst of such a desert bush was a "great sight." It is generally supposed to have been emblematic of the Israelites' condition in Egypt—oppressed by a grinding servitude and a bloody persecution, and yet, in spite of the cruel policy that was bent on annihilating them, they continued as numerous and thriving as ever. The reason was "God was in the midst of them." The symbol may also represent the present state of the Jews, as well as of the Church generally in the world.
4. when the Lord saw that he turned aside to see—The manifestations which God anciently made of Himself were always accompanied by clear, unmistakable signs that the communications were really from heaven. This certain evidence was given to Moses. He saw a fire, but no human agent to kindle it; he heard a voice, but no human lips from which it came; he saw no living Being, but One was in the bush, in the heat of the flames, who knew him and addressed him by name. Who could this be but the Divine Being?
5. put off thy shoes—The direction was in conformity with a usage which was well known to Moses, for the Egyptian priests observed it in their temples, and it is observed in all Eastern countries where the people take off their shoes or sandals, as we do our hats. But the Eastern idea is not precisely the same as the Western. With us, the removal of the hat is an expression of reverence for the place we enter, or rather of Him who is worshipped there. With them the removal of the shoes is a confession of personal defilement and conscious unworthiness to stand in the presence of unspotted holiness.
6-8. I am the God … come down to deliver—The reverential awe of Moses must have been relieved by the divine Speaker (see Mt 22:32), announcing Himself in His covenant character, and by the welcome intelligence communicated. Moreover, the time, as well as all the circumstances of this miraculous appearance, were such as to give him an illustrious display of God's faithfulness to His promises. The period of Israel's journey and affliction in Egypt had been predicted (Ge 15:13), and it was during the last year of the term which had still to run that the Lord appeared in the burning bush.
10-22. Come now therefore, and I will send thee—Considering the patriotic views that had formerly animated the breast of Moses, we might have anticipated that no mission could have been more welcome to his heart than to be employed in the national emancipation of Israel. But he evinced great reluctance to it and stated a variety of objections [Ex 3:11, 13; 4:1, 10] all of which were successfully met and removed—and the happy issue of his labors was minutely described.