Exodus 2:11-25, 3

May 25, 2014

Open with Prayer

Dry Erase Board: Moses three chapters of life

Infant – 40 years old: Prince of Egypt (Ex 2:1-10)

40-80 years old: Shepherd in Midian (Ex 2:11-25)

80-120 years old: Leader of Israel (Ex 3 – Deut 34 when he dies)

HOOK:

Q: What is the hardest job you’ve ever been asked to do that you didn’t think you could do?

Q: What made you think you couldn’t do it? [Project or role looked too overwhelming?]

Q: Why do you think we are so quick to discount our abilities? [Let people weigh in; fear of

failure?]

Q: Has everyone here ever received an Evite? What is the typical format of an Evite? [Go to dry

erase board] – Invitation that requires a response. Here are the three possible responses:

YES MAYBE NO

At some point in our lives, we all get touched by fear of failure. When we are faced with a

challenging task or project, we tend to look at our own perceived inadequacies or lack of skills.

If the task came as an Evite, our tendency would be to gravitate to a “NO” response. Yet, when

someone calls us to the bigger project, it’s because they see potential in us. They see something

in us that we don’t always see in ourselves. I have just offered a secular view, but there is a

spiritual view we need to explore as we study God’s call of Moses to lead the Israelites.

God doesn’t call us to do anything without being with us or empowering us! Our ability to

succeed is for all intents and purposes guaranteed. The probability of success is essentially 100%

when we open ourselves to the Lord and say “yes” to whatever He calls us to do. Yet, how many

of us are guilty of thinking through the opportunity in our flesh, or with a secular mindset? I bet

all of us!

Transition: Since we’re prone to this, let’s allow today’s study and next week’s study of God

calling Moses to be the leader of Israel to redirect our thoughts to a biblical mindset. As we read

the text, I think you will agree that if Moses had gotten an Evite, he probably wanted to click

“No” and move on, but because He was in the presence of God via a burning bush, he became

open to “Maybe.”

It is my prayer today that if you and I got an Evite from God, we would all click “YES.” Why? I

believe every Christian can accomplish God’s call successfully by trusting the TRUTHS

about God that we will see in today’s passage. Sometimes I think we forget about WHO God

is. So let’s look for truths about God that will help us to embrace whatever challenges or call He

gives us. Let’s begin our reading of His Word.

BOOK (NIV 1984): [Read Exodus 2:11-25]

Observations/Process Qs-

V.11:

One day, after Moses had grown up, he went out to where his own people were and

watched them at their hard labor. He saw an Egyptian beating a Hebrew, one of his own

people.

V.12:

Glancing this way and that and seeing no one, he killed the Egyptian and hid him in the

sand.

Q: Based on this verse, was this premeditated or involuntary manslaughter?

[Premeditated]

Q: What did the law say for those who murdered another with intent? [Murderer is to be

put to death.]

Q: What, if anything, can be admired about Moses’s action? [He was a protector, but it

was obviously a moral failure to make the decision to kill the Egyptian.]

V.13:

The next day he went out and saw two Hebrews fighting. He asked the one in the wrong,

“Why are you hitting your fellow Hebrew?”

V.14:

The man said, “Who made you ruler and judge over us? Are you thinking of killing me as

you killed the Egyptian?” Then Moses was afraid and thought, “What I did must have

become known.”

Observation: Rather ironic, yet prophetic. Even Moses didn’t know yet that he would be

the leader of Israel some day!

V.15:

When Pharaoh heard of this, he tried to kill Moses, but Moses fled from Pharaoh and

went to live in Midian, where he sat down by a well.

V.16:

Now a priest of Midian had seven daughters, and they came to draw water and fill the

troughs to water their father’s flock.

V.17:

Some shepherds came along and drove them away, but Moses got up and came to their

rescue and watered their flock.

V.18:

When the girls returned to Reuel (also called Jethro) their father, he asked them, “Why

have you returned so early today?”

V.19:

They answered, “An Egyptian rescued us from the shepherds. He even drew water for us

and watered the flock.”

Observation: Moses must have looked like an Egyptian (vs Israelite) because the

daughters described him as one.

V.20:

“And where is he?” he asked his daughters. “Why did you leave him? Invite him to have

something to eat.”

V.21:

Moses agreed to stay with the man, who gave his daughter Zipporah to Moses in

marriage.

V.22:

Zipporah gave birth to a son, and Moses named him Gershom, saying, “I have become an

alien in a foreign land.”

V.23:

During that long period, the king of Egypt died. The Israelites groaned in their slavery

and cried out, and their cry for help because of their slavery went up to God.

V.24:

God heard their groaning and he remembered his covenant with Abraham, with Isaac and

with Jacob.

V.25:

So God looked on the Israelites and was concerned about them.

Q: Based on this portion of text, what do we learn about God? [God hears our cries;

remembers His covenant promises to His children; has concern for us,…]

[Read Exodus 3:1-6]

V.1:

Now Moses was tending the flock of Jethro his father-in-law, the priest of Midian, and he

led the flock to the far side of the desert and came to Horeb, the mountain of God.

Q: What was Moses’s profession? [Shepherd – This becomes significant as we look at

this account.]

V.2:

There the angel of the LORD appeared to him in flames of fire from within a bush. Moses

saw that though the bush was on fire it did not burn up. [God appears to us in glory and

power when He’s calling us; God’s power or fire can never be extinguished]

V.3:

So Moses thought, “I will go over and see this strange sight—why the bush does not burn

up.”

V.4:

When the LORD saw that he had gone over to look, God called to him from within the

bush, “Moses! Moses!”

And Moses said, “Here I am.”

V.5:

“Do not come any closer,” God said. “Take off your sandals, for the place where you are

standing is holy ground.” [God is holy.]

V.6:

Then he said, “I am the God of your father, the God of Abraham, the God of Isaac and

the God of Jacob.” At this, Moses hid his face, because he was afraid to look at God.

[The God of our forefathers is our God! There is only one, true living God]

Process: I usually would integrate questions for you to process, but sometimes I run

across a commentary that is so powerful that it deserves to be read. So I want to read

Warren Wiersbe’s short commentary about the burning bush. Then let’s process what

caught your attention. [Scroll to the bottom of this lesson to read Wiersbe commentary]

Q: We are still looking for truths about God that will help us click “yes” to God’s Evite.

What do you learn about God in these last six verses? [See highlights]

[Read Ex 3:7-12] The call + Moses’s First Objection

V.7:

The LORD said, “I have indeed seen the misery of my people in Egypt. I have heard them

crying out because of their slave drivers, and I am concerned about their suffering.

V.8:

So I have come down to rescue them from the hand of the Egyptians and to bring them up

out of that land into a good and spacious land, a land flowing with milk and honey—the

home of the Canaanites, Hittites, Amorites, Perizzites, Hivites and Jebusites.

V.9:

And now the cry of the Israelites has reached me, and I have seen the way the Egyptians

are oppressing them. [God hears and He sees oppression]

V.10:

So now, go. I am sending you to Pharaoh to bring my people the Israelites out of Egypt.”

Q: I have been having some fun framing this lesson with today’s Evite system. But based

on v.10, does Moses have the three options: Yes, Maybe, No? [He only has “YES!”]

Process: As soon as Moses heard, “I am sending you,” he was already in the resistance

mode looking to click “no” on his Evite, but realizing it was the Lord, he had a few

questions. When he heard, “Now, go,” he was replying “WAIT!!!!” [Just as God has

written His love story in advance, he has done the same for Moses and for us.]

V.11:

But Moses said to God, “Who am I, that I should go to Pharaoh and bring the Israelites

out of Egypt?”

Q: How would you describe the tone of his question? [Humble? Resistant? Flippant?]

Q: What concern was Moses expressing to God? [He feels perhaps inadequate; a lack of

credibility – what authority would he have with the Pharoah, much less the Israelites?]

V.12:

And God said, “I will be with you. And this will be the sign to you that it is I who have

sent you: When you have brought the people out of Egypt, you will worship God on this

mountain.” [God is always with us; He is willing to let us ask questions to clarify His call

to us; He is willing to give us a sign that He is with us.]

Q: We are still looking for truths about God that will help us click “yes” to God’s Evite.

What do you learn about God in these last six verses? [See highlights]

[Read Ex 3:13-22] Moses’s Second Objection

V.13:

Moses said to God, “Suppose I go to the Israelites and say to them, ‘The God of your

fathers has sent me to you,’ and they ask me, ‘What is his name?’ Then what shall I tell

them?”

Q: Haven’t we all played the “What if” game? Q: What concern was Moses expressing to

God this time? [The Israelites wouldn’t give his message credence. He intuitively knew

that Israel would consider this very important. It’s like a security question on a website.

The Israelites will want to know if Moses is connected to THEIR God.]

V.14:

God said to Moses, “I AM WHO I AM. This is what you are to say to the Israelites: ‘I

AM has sent me to you.’ ”

V.15:

God also said to Moses, “Say to the Israelites, ‘The LORD, the God of your fathers—the

God of Abraham, the God of Isaac and the God of Jacob—has sent me to you.’ This is

my name forever, the name by which I am to be remembered from generation to

generation.

V.16:

“Go, assemble the elders of Israel and say to them, ‘The LORD, the God of your fathers—

the God of Abraham, Isaac and Jacob— appeared to me and said: I have watched over

you and have seen what has been done to you in Egypt.

Observation: This is the second time the Lord has asked Moses to “go.” Q: As a parent,

have you ever had days when you’re trying to get your children to “go,” and their

resistance created growing irritability within you? Perhaps it’s getting your kids out the

door for school or church? I am foreshadowing part of next week’s lesson!

V.17:

And I have promised to bring you up out of your misery in Egypt into the land of the

Canaanites, Hittites, Amorites, Perizzites, Hivites and Jebusites—a land flowing with

milk and honey.’ [God is a promise-keeper; He is our Deliverer]

V.18:

“The elders of Israel will listen to you. Then you and the elders are to go to the king of

Egypt and say to him, ‘The LORD, the God of the Hebrews, has met with us. Let us take a

three-day journey into the desert to offer sacrifices to the LORD our God.’

Observation: God is willing to give Moses assurance that he will have an authoritative

voice with the Israelites.

V.19:

But I know that the king of Egypt will not let you go unless a mighty hand compels him.

Note: Remember, God has written His story in advance.

V.20:

So I will stretch out my hand and strike the Egyptians with all the wonders that I will

perform among them. After that, he will let you go.

V.21:

“And I will make the Egyptians favorably disposed toward this people, so that when you

leave you will not go empty-handed.

V.22:

Every woman is to ask her neighbor and any woman living in her house for articles of

silver and gold and for clothing, which you will put on your sons and daughters. And so

you will plunder the Egyptians.”

Q: We are still looking for truths about God that will help us click “yes” to God’s Evite.

What do you learn about God in these last six verses? [See highlights]

LOOK:

Do you have an Evite from God calling you to do something larger than yourself? Larger than

your education? Larger than your life experiences? Larger than your work experience? Larger

than your belief in yourself? Larger because of the time commitment required? If the invitation

to do something extraordinary wasn’t larger than ourselves, then why would we “need God?”

What kind of calling is that? What if I told you that His call will always be larger than ourselves?

There are plenty of Scripture passages that remind us that anything He calls us to do is never

done in our strength or flesh. John 15:1-5 reminds us that Jesus is the true vine and we are the

branch. Apart from Him, we can do nothing. In Phil 1:6 Paul reminds us that we can be confident

that “he who began a good work in us will carry it on to completion until the day of Christ

Jesus.” In I Thess 5:24 we read that “The one who calls you is faithful, and He will do it. How

many times does He remind us of His promise to never leave us or forsake us?

It’s time to click “YES.” When God calls us, it’s because He already had a plan to use us to

accomplish His purpose or will to advance His kingdom. I marvel at the fact that God uses our

past to prepare us for our future. Do you think it was helpful that Moses got to be raised as the

Prince of Egypt and to get the best education available? Do you think it was coincidental that

Moses accepted with humility being a shepherd over a few sheep in a Gentile land? Nothing that

happens in our lives goes to waste. He calls us at His appointed time with the appointed task

He’s giving us. Our sense of readiness is not what He looks at! If God waited on us to feel

“ready,” none of us would get His invitation to accomplish something extraordinary with His

presence and His empowerment. His plan was already made in advance as we talked about last

week, so the question becomes, “Are you willing to accept what He has for you?”

Please click “YES!”

Close in Prayer

Commentaries for Today’s Lesson:

Wiersbe, W. W. (1993). Wiersbe’s Expository Outlines on the Old Testament (Ex 2–4:17).

Wheaton, IL: Victor Books.

B. A special education (Acts 7:22).

Raised in the palace as the adopted son of the princess, Moses was trained in the great Egyptian

schools. Even today, scholars marvel at the learning of the Egyptians, and no doubt Moses stood

at the head of his class. There is nothing wrong with education. Certainly Moses made use of his

training. But it was no substitute for the wisdom of God that came through suffering and trial and

his personal walk with God.

C. A great failure (vv. 11–15; Heb. 11:24–26).

Moses was forty years old when he made his great decision to leave the palace and become the

deliverer of Israel. We admire him for his love for his people and for his courage, but we must

confess that he ran ahead of the Lord in the way he acted. Verse 12 indicates that he was walking

by sight, not by faith, for “he looked this way and that” before he killed the Egyptian who was

beating a Hebrew. Like Peter in the Garden of Gethsemane, Moses depended on the sword in his

hand and the energy in his arm. Later he was to exchange that sword for a rod, and the power

would be from God’s hand, not his own (see 6:1). He buried the body, but this was no proof that

the deed went unseen. The next day he found two Jews fighting and tried to help them, only to

discover that friends and enemies alike knew he had killed a man. (Note: The text in Acts 7:24

may indicate that Moses killed the man in self-defense, but even if he did, he was still a criminal

in the eyes of the Egyptians.) His only recourse was to flee from the land.

While we may justly criticize Moses for his misdeeds, we must admire his courage and

convictions. As Dr. Vance Havner has said (commenting on Heb. 11:24–26): “Moses saw the

invisible, chose the imperishable, and did the impossible!” Faith has its refusals, and these

refusals lead to rewards. Unfortunately, Moses was too hasty in his actions, and God had to set

him aside for further training. The weapons of our warfare are not fleshly, but spiritual (2 Cor.

10:3–6).

D. A long delay (vv. 16–25).

Moses’ life is divided into three equal periods: forty years as a prince in Egypt; forty years as a

shepherd in Midian; and forty years as leader of Israel. Beginning this second period, Moses

assisted the women as they tried to water their flocks, and this kindness led to his meeting Jethro

and marrying Jethro’s daughter Zipporah. Note that the girls identified Moses as “an Egyptian.”

This suggests that he was more like the Egyptians than he was like the Jews. Moses spent forty

years as a faithful servant in Midian, and here God prepared him for the difficult tasks that lay

ahead. Rejected by his nation, he took a Gentile bride, and is thus a picture of Christ who is

today getting a bride for Himself from the nations. “Gershom” means “a stranger” and suggests

that Moses knew his real place was with the people of Israel back in Egypt.

It seemed that God was doing nothing, yet He heard the groans of His people and was waiting

for the right time to act. Whenever God works, He chooses the right worker, uses the right plan,

and acts at the right time. Moses was taking care of a few sheep; soon he would be shepherding a

whole nation. The shepherd’s crook would be exchanged for the rod of power, and he would be

used of God to help create a mighty nation. Because he was faithful to do the humble job of

shepherding, God used him to accomplish greater tasks as liberator, lawgiver, and leader.

I. God Appears to Moses (3:1–6)

The burning bush had a threefold significance. It was a picture of God (Deut. 33:16), for it

revealed His glory and power, yet it was not consumed. Moses needed to be reminded of the

glory and power of God, for he was about to undertake an impossible task. Second, the bush

symbolized Israel going through the fire of affliction, but not consumed. How often nations have

tried to exterminate the Jews, yet have failed! Finally, the bush illustrated Moses—a humble

shepherd, who with God’s help would become a fire that could not be put out! Note that Moses

was brought to the place where he bowed before God and adored Him in wonder, for this is the

true beginning of Christian service. Servants who know how to take off their shoes in humility

can be used of God to walk in power. Later we see that before God called Isaiah, He revealed

His glory (Isa. 6). The memory of the burning bush must have encouraged Moses during many a

trying mile in the wilderness.

II. God Appoints Moses (3:7–10)

“I have seen … I have heard their cry … I know … I have come down!” What a message of

grace! Moses often had wondered about the condition of his beloved people, and now he was

shown that God had been watching over them all the time. We might easily apply these verses to

the situation when Christ was born: it was a time of bondage, trial, and sorrow, yet God came

down in the Person of His Son, to deliver men from sin. God had a definite plan, to bring them

out and then to bring them into the Promised Land. What He starts, He finishes.

Moses rejoiced to hear that God was about to deliver Israel, but then he heard the news that

he was the deliverer! “I will send you!” God uses human instruments to accomplish His work on

earth. There had been eighty years of preparation for Moses; now it was time to act.

Unfortunately, Moses did not reply, “Here am I; send me” (Isa. 6:8).

III. God Answers Moses (3:11–4:17)

Moses did not immediately agree with God’s plan to send him. Was he not a failure? Did he not

have a family? Was he not too old? Perhaps these and other arguments went through his mind,

but he voiced at least four objections that day as he argued with God about God’s will for his

life.

A. “Who am I?” (3:11–12)

We admire Moses for his humility, for forty years before he would have told God who he was!

He was “learned … and mighty in words and in deeds” (Acts 7:22). But years of communion and

discipline in the desert had humbled Moses. A person acting in the flesh is impulsive and sees no

obstacles, but a person humbly walking in the Spirit knows the battles that lie ahead. God’s reply

was to assure him: “I will be with you!” This promise sustained him for forty years, as it later did

Joshua (Josh. 1:5). Who we are is not important; that God is with us is important, for without

Him we can do nothing (John 15:5).

B. “Who is sending me?” (3:13–22)

This was no evasive question, for the Jews would want assurance that the Lord had sent Moses

on his mission. God revealed His name, Jehovah—“I AM WHO I AM” or “I was, I am, I always

will be!” Our Lord Jesus added to this name in the Gospel of John where we find the seven great

I AM statements (6:35; 8:12; 10:9 and 11; 11:25; 14:6; and 15:1–5). If God is “I AM,” then He is

always the same, and His purposes will be fulfilled. God promised Moses that He would see to it

that the work was done, in spite of the opposition of Pharaoh.

Toussaint, S. D. (1985). Acts. (J. F. Walvoord & R. B. Zuck, Eds.)The Bible Knowledge

Commentary: An Exposition of the Scriptures. (Vol. 1, pp. 110–113). Wheaton, IL: Victor

Books.

2. THE ESCAPE OF MOSES TO MIDIAN (2:11–4:17)

a. The cause of Moses’ escape (2:11–14)

2:11–14. The events described in these verses took place 40 years after Moses’ birth (cf. Acts

7:23); the year was about 1485 B.C. in the reign of Hatshepsut (see “Historical Background” in

the Introduction). By this time Moses was highly educated (Acts 7:22) and probably spoke

fluently in both Egyptian and Hebrew.

Moses protected one of his oppressed brethren by killing an Egyptian and hiding his body in

the sand. Moses thought that in protecting his fellow Israelite his people would realize he was

their deliverer (Acts 7:25). He thought no one saw him but apparently the Israelite whom Moses

had protected had told what he did. For the very next day when Moses intervened in the

fighting of two Hebrews, one of them referred to Moses’ having killed the Egyptian (cf. Acts

7:24–28). Moses then feared that word of this murder was already widespread and would reach

Pharaoh.

b. The place of Moses’ escape (2:15a)

2:15a. When Pharaoh heard of the murder he in anger (Heb. 11:27) tried to kill Moses.

Perhaps this Pharaoh was Thutmose III who was reigning with Hatshepsut. Moses fled eastward

and lived among the nomadic Midianites. The founder of these people was Midian, a son of

Keturah, wife of Abraham, who sent them “to the land of the east” (Gen. 25:1–6). The

Midianites lived in southeastern Sinai and northwestern Arabia on both sides of the Gulf of

Aqaba. This desert land differed greatly from Goshen in Egypt.

c. The marriage of Moses (2:15b–22)

2:15b–22. One day in Midian while Moses was sitting by a well he met the seven daughters

of Reuel (elsewhere called Jethro, 3:1; 18:1), a priest of Midian. Moses’ benevolent act,

protecting the daughters while they were securing water, was the third incident in which he

sought to deliver others from harm (cf. 2:12–13). These incidents anticipated his future role as

his nation’s deliverer. This heroism on his part caused the girls’ father to invite Moses (whom

they called an Egyptian, perhaps because of the way he was dressed) to dine with his family.

Moses subsequently married Reuel’s daughter Zipporah (which means “little bird”) and to

them was born a son Gershom, whose name means “expulsion” or “resident alien there.” It is

probably related to the Hebrew verb gāraš, “to drive out or banish” (cf. 6:1). He was a child of

Moses’ banishment, that is, a child born while Moses was an alien in a foreign land.

For 40 years (Acts 7:30) Moses undertook the toilsome life of a sheepherder in the Sinai

area, thus gaining valuable knowledge of the topography of the Sinai Peninsula which later was

helpful as he led the Israelites in that wilderness land.

d. The call of Moses (2:23–4:17)

(1) The cause of Moses’ call.

2:23–25. The deceased king (v. 23) is probably Thutmose III, the Pharaoh of the oppression

(1504–1450 B.C.), who was followed by Amenhotep II (1450–1425). During Moses’ 40 years in

Midian the Israelites continued to suffer under the servitude of the Egyptians (1:11). Hearing

their anguish God thought of His covenant promises to Abraham (Gen. 12:1–3; 15:18–21;

17:3–8), Isaac (Gen. 17:21), and Jacob (Gen. 35:10–12). In His compassion God considered the

plight of the Israelites. He looked on them (cf. Ex. 3:7, 9) and was concerned about them and

decided to intervene. Exodus 2:24–25 is a hinge in the narrative. Suppression, slavery, and death

were dominant themes in 1:1–2:23. Now deliverance and triumph will be major emphases. God

in His sovereign power was ready to act in accord with His promises to deliver and preserve His

people.

3:1–3. These verses present the circumstances of Moses’ call by God. After 40 years of

training in the courts of Pharaoh, Moses now neared the end of another 40 years of his life as a

shepherd. Leading his father-in-law’s flock in search of grassland, Moses approached Mount

Horeb (another name for Mount Sinai; cf. 19:10–11 with Deut. 4:10). Why his father-in-law is

here called Jethro instead of Reuel (cf. Ex. 2:16, 18) is uncertain. Perhaps Reuel thought his

daughter’s marriage to Moses, an Egyptian raised in the royal family, brought him (Reuel)

prestige so he changed his name to Jethro, which means abundance or superiority. Moses’

reference to Horeb as the mountain of God (cf. 4:27; 18:5; 24:13) probably reflects his

estimation of that mountain after the events that took place there later.

Interestingly Moses’ communication from God here (3:1–3) is at the same mountain where

God later gave him the Law (19:20; 24:13–18; cf. 3:12). There Moses’ curiosity was engaged by

a bush that was aflame but was not burned up. The Angel of the LORD (v. 4) is the Lord (cf.

comments on Gen. 16:9). Fire was a symbol of God’s presence, seen later when He descended

upon Mount Sinai (Ex. 19:18).

3:4–10. In this confrontation with Moses, God commissioned him to deliver His people from

Egypt (v. 10). Aware that it was God who was calling him, Moses responded, Here I am. The

same response was given God by Abraham (Gen. 22:11), Jacob (Gen. 46:2), and Samuel (1 Sam.

3:4). God told Moses to remove his sandals (cf. Josh. 5:15) in a gesture of worship. The ground

was holy not by its nature but because of God’s presence. When the LORD identified Himself to

Moses as the God of his ancestors (Abraham … Isaac … and … Jacob; cf. Ex. 3:15–16; 4:5)

Moses covered his face, fearful of looking at God (cf. comments on 33:11, 20; John 1:18).

God then told Moses He was aware of the plight of His people (Ex. 3:7, 9; cf. 2:24) and that

He planned to rescue them from Egypt. The result of His concern is captured in the words I

have come down (3:8), an idiom describing divine intervention. God would (a) deliver them

from Egypt and (b) take them to a good and spacious land, unlike the Midianite desert.

The phrase a land flowing with milk means that Canaan was ideal for raising goats and

cows. Feeding on good pastureland the goats, sheep, and cows were full of milk. Flowing with

honey means that the bees were busy making honey. Milk and honey suggested agricultural

prosperity. This is the first of numerous references in the Old Testament to the “land flowing

with milk and honey” (cf. v. 17; 33:3; Lev. 20:24; Num. 13:27; 14:8; 16:13–14; Deut. 6:3; 11:9;

26:9, 15; 27:3; 31:20; Josh. 5:6; Jer. 11:5; 32:22; Ezek. 20:6, 15).

This land then was occupied by Canaanites, Hittites, Amorites, Perizzites, Hivites, and

Jebusites (cf. Ex. 3:17; 13:5; 23:23; 33:2; 34:11).

In Genesis 10:15–18 all of these are listed except Perizzites, along with several other peoples

who descended from Canaan, son of Ham and grandson of Noah. In the Abrahamic Covenant

(Gen. 15:18–21) God mentioned five of the six groups of Exodus 3:8, along with five others (cf.

seven in Deut. 7:1).

Canaanites is the more general term. Hittites were probably pockets of people who

immigrated from the north. Amorites were the same as the Amurru of northern Mesopotamia (cf.

comments on Gen. 14:13–16). Perizzites were perhaps village-dwellers or nomads. Hivites were

possibly in northern Palestine and beyond (Josh. 11:3; Jud. 3:3). Jebusites lived in the hill

country (Num. 13:29) of and around Jebus, later known as Jerusalem (Josh. 15:8).

God then told Moses how He would bring about the deliverance of His people. He would use

Moses, not in his own strength (Acts 7:25) but by divine enablement. God said, So now, go. I

am sending you. Interestingly while God promised the people two things (deliverance from

Egypt and entrance into a new land), He commissioned Moses to accomplish only the first. God

knew Moses would not enter the Promised Land (Deut. 32:48–52).

3:11–15. That Moses was shocked by God’s words (vv. 7–10) is evident by his

consternation. He found the command hard to believe. Immediately Moses objected to God’s

command because of his lack of ability (v. 11) and his lack of authority (v. 13). Moses doubted

his ability to confront the new Pharaoh (Amenhotep II) successfully and to lead the nation out.

God responded to this objection with two promises: the assurance of His personal presence (I

will be, v. 12; cf. comments on v. 14, with you) and the promise of Moses’ return to Mount

Horeb (you [pl., referring to Moses and the people] will worship God on this mountain).

The purpose of the deliverance was that Israel might “worship God.” This purpose is stated

frequently in Exodus (4:23; 7:16; 8:1, 20; 9:1, 13; 10:3, 7–8, 11, 24, 26; 12:31). The Hebrew

word for “worship” is the same word for “to be a slave” (‘āḇaḏ). Israel had been slaves

(‘ăḇōḏîm) of Egypt (6:6), and was in slavery (‘ăḇōḏâh, 2:23) in Egypt (“the land of slavery,” lit.,

“the house of slaves,” bēṯ ‘ăḇāḏîm, 13:3, 14; 20:2). Having served as slaves to the Egyptians,

Israel was now to serve the Lord, worshiping Him as His subjects.

In Moses’ second objection he felt the Israelites would challenge his assertion that God had

sent him to deliver them. God told Moses to tell them, I am who I am (’ehyeh ’ăšer ’ehyeh,

3:14; cf. “I will be,” ’ehyeh, v. 12) and I AM (’ehyeh) has sent me to you (v. 14). This One said

He would be with His people in their time of trouble and need. ’Ehyeh is probably a wordplay on

Yahweh (LORD) in verse 15. Thus, the name Yahweh, related to the verb “to be,” probably

speaks of God’s self-existence, but it means more than that. It usually speaks of His relationship

to His people. For example, as Lord, He redeemed them (6:6), was faithful to them (34:5–7), and

made a covenant with them (Gen. 15:18).

The word also (Ex. 3:15) points to a second reply to Moses’ second objection (the first reply

is in v. 14). The always-present God had demonstrated His character in the past to the fathers

(patriarchs; cf. vv. 6, 16; 4:5) and that willingness to look over His people tenderly is an abiding

attribute. He is to be remembered by that name forever. Perhaps Moses knew of God as the

distant Sovereign but not as the immanent God who cares for and loves His chosen ones. Both of

Moses’ objections (3:11, 13) were answered with lessons on the nature and character of God (vv.

12, 14–15).

3:16–22. After being apprised of the nature of his mission (vv. 7–10) and of his God (vv. 11–

15), Moses received instructions, details about how to accomplish the task. The instructions

relate to the elders (vv. 16–17), the king (vv. 18–20), and the Israelites (vv. 21–22). God told

Moses to go to the elders (leaders and counselors) in Israel and tell them of the theophany, the

appearance of God in the bush and His message of concern (I have … seen what has been done

to you; cf. 2:24; 3:7) and of His plan to deliver them out of … Egypt and into Canaan (cf. v. 8

and comments there). With the elders Moses was to approach Amenhotep II. The phrase the

God of the Hebrews was later used by Moses when he spoke to Pharaoh; it is a term polytheistic

people could understand (cf. 5:3; 7:16; 9:1, 13; 10:3).

Moses and the elders were simply to request permission to leave Egypt for a short trip

(three-day journey) for religious purposes. He deliberately said nothing about them returning.

God told Moses (3:19–20) that Pharaoh would not respond to his request except by divine

imposition. (God’s mighty hand, suggesting His firmness and strength in action, is also referred

to in 6:1 [twice]; 13:14, 16; 32:11; Deut. 4:34; 5:15; 6:21; 7:8, 19; 9:26; 11:2; 26:8.) But God

would perform wonders (the 10 plagues) to persuade Pharaoh to let them go.

The plagues on Egypt would cause the Egyptians to be favorably disposed toward the

Israelites so that when asked the Egyptians would give silver … gold, and clothing (cf. Gen.

15:14b; Ex. 12:35–36) to the Israelite women (and men, who are mentioned in 11:2). God’s

people were not to leave empty-handed; perhaps this was partial compensation for the 400

years of slavery. Later the gold and silver were used in constructing the tabernacle (35:5, 22).

Cabal, T., Brand, C. O., Clendenen, E. R., Copan, P., Moreland, J. P., & Powell, D. (2007).

The Apologetics Study Bible: Real Questions, Straight Answers, Stronger Faith (pp. 86–

87). Nashville, TN: Holman Bible Publishers.

2:14 This verse has been taken by some as contrary to Heb 11:27, which states that Moses was

not afraid of the king’s anger. Note, however, that this verse only states that Moses was afraid,

not that he feared Pharaoh’s wrath. What then might Moses have feared? Perhaps it was the loss

of support from his fellow Israelites, since they were willing to betray him. Or perhaps he feared

that he had lost his opportunity to be the deliverer of his people.

3:1 Who was Moses’ father-in-law: Jethro, Reuel, Raguel, or Hobab? Reuel is the first name

given (2:18). Here, only eight verses later, he is called Jethro. His name is given as Hobab in Jdg

4:11, while in Nm 10:29 we learn that Hobab was Reuel’s son, Moses’ brother-in-law. (The KJV

has Raguel for Reuel in Nm 10:29, but the name in Hebrew is the same.) This is not an instance

of two different men being identified as Moses’ father-in-law. It was not uncommon for people

mentioned in the Bible to be known by more than one name, especially where their names were

changed because of a significant event, positive or negative. Examples in the OT include the

confirmation of the Lord’s covenant with an individual (Abram/Abraham, Gn 17:5), the birthing

of a son (Sarai/Sarah, Gn 17:15), a life-changing encounter with God (Jacob/Israel, Gn 32:28),

personal tragedy (Naomi/Mara, Ru 1:20), or defeat and domination by a foreign king

(Eliakim/Jehoiakim, 2 Kg 23:34). In the NT at least two individuals are known by two names:

Simon/Peter (Mt 16:17–18), and Saul/Paul (Acts 13:9). Although the Bible gives no explanation

for Reuel’s change of name, possibly it is a clan name or a title meaning “excellency/his

excellency.”

3:2 Who appeared to Moses at the burning bush—the Angel of the Lord, or the Lord Himself (v.

4)? Both terms are used in this passage. Elsewhere in the OT the two terms could be used in

close proximity, in ways that draw no clear distinction between them (Gn 16:7–13; Jg 6:11–14).

Since the Hebrew malʾach means “messenger,” one does not have to think of the “angel” here as

falling into some unscriptural stereotype. Perhaps both expressions are simply different ways of

referring to the one God. The intimate relationship between the Lord and the Angel of the Lord

hints at the relationship demonstrated in the NT between God the Father and God the Son (see Jn

10:30).

© 2014 Lee Ann Penick