Exegetical and Hermeneutical Commentary of Exodus 3:4
And when the LORD 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.
4. And when, &c.] In the Heb., And Jehovah saw , and God called, &c., to which the division of sources does no violence.
Fuente: The Cambridge Bible for Schools and Colleges
The Lord saw – The interchange of the two divine names is to be observed; Jehovah (Yahweh) saw, God called.
Fuente: Albert Barnes’ Notes on the Bible
He doubles the name, partly to show kindness and familiarity, and principally to make Moses more attentive to the business before him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. when the Lord saw that he turnedaside to seeThe manifestations which God anciently made ofHimself were always accompanied by clear, unmistakable signs that thecommunications were really from heaven. This certain evidence wasgiven to Moses. He saw a fire, but no human agent to kindle it; heheard a voice, but no human lips from which it came; he saw no livingBeing, but One was in the bush, in the heat of the flames, who knewhim and addressed him by name. Who could this be but the DivineBeing?
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And when the Lord saw that he turned aside to see,…. Who is before called the Angel of the Lord, here Jehovah, the omniscient and omnipresent Being, who observing Moses turning aside and going onward to gratify his curiosity, by examining more narrowly this strange phenomenon:
God called unto him out of the midst of the bush; with an articulate voice, being the eternal Word:
and said, Moses, Moses; for the Lord knows his people distinctly, and can call them by name; and the repetition of his name not only shows familiarity and a strong vehement affection for him, but haste to stop him, that he might proceed no further; and this was done in order to stir him up to hearken to what would be said to him:
and he said, here am I; ready to hear what shall be said, and to obey whatever is commanded.
Fuente: John Gill’s Exposition of the Entire Bible
4. God called unto 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 to alarm the holy man, but that instruction accompanied it by which his mind might obtain encouragement. For there would be no use in visions, if the senses of those who see them were kept in alarm. But although God was unwilling to terrify his servant, yet, in two ways, he 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, that, as if cited before the tribunal of God, he may be more attentive in listening; and, again, by commanding him to put off his shoes, he prepares him to humility, by admiration and fear. There is much discussion with respect to the latter clause amongst many, who delight in allegory. (39) I will not recite their various opinions, because a simple exposition of the true meaning will dispose of the whole of their subtle triflings. Moses is commanded to put off his shoes, that by the very bareness of his feet his mind might be disposed to reverential feelings; and on this account, too, he is reminded of the holiness of the ground, because, in our prayers, the bending of the knees, and the uncovering of the head, are helps and excitements to the worship of God. And this, I think, is made sufficiently clear by the reason which is immediately added, that the place on which Moses stood was “holy ground,” and, therefore, not rashly, or in a profane manner to be trodden on. Whence we gather, that he was instructed by the outward sign of adoration to enter into the presence of God 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, in order that he might come before God with greater fear. But if this most noble Prophet of God had need of such a preparation, no wonder that God stirs up our unwilling hearts, by many aids, in order that we may worship him in truth. And although the same command is not given to all which was given to Moses, still let us learn, that this is the object of all ceremonies, that the majesty of God, being duly and seriously perceived in our minds, may obtain 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 object not to it; only let the natural sense stand first, that Moses was commanded to put off his shoes, as a preparation to listen with greater reverence to God. If the question be now raised as to the holiness of the place, the reply is easy, that it received this honorable title on account of the vision. Mount Sinai did not, therefore, naturally possess any peculiar sanctity; but because God, who sanctifies all things, deigned to give there the sign of his presence. Thus Bethel was dignified by Jacob with high and honorable titles. (Gen 28:17.)
“
How dreadful is this place! this is none other than the house of God, and this is the gate of heaven;”
because it had been consecrated by a special revelation. For, wherever we see any sign of the glory of God, piety awakens this feeling of admiration in our hearts. In the meantime, however, since we are too prone to superstition, these two errors must be avoided; lest, in our gross imaginations, we should, as it were, draw down God from heaven, and affix him to places on earth; and, also, lest we should account that sanctity perpetual which is only temporary. The remedy of the first evil is to reflect on the nature of God; of the second, to observe his design, how far, and for what use he sanctifies places. For since the nature of God is spiritual, it is not allowable to imagine respecting him anything earthly or gross; nor does his immensity permit of his being confined to place. Again, the sanctity of a place must be restricted to the object of the manifestation. Thus Mount Horeb was made holy in reference to 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; because, 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.
Fuente: Calvin’s Complete Commentary
(4) When the Lord saw . . . God called.Heb., When Jehovah saw, Elohim called. The German theory of two authors of Exodus, one Jehovistic and the other Elohistic, is completely refuted by this passage; for it is impossible to ascribe one clause of a sentence to one author, and the next to another. If originally the same term had been used in both places, a reviser would not have altered one without altering both.
Moses, Moses.Comp. Gen. 26:11; 1Sa. 3:10; and Act. 9:4. The repetition marks extreme urgency.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
It is delightful to remark special calls from those which are common. The call of the gospel is general to everyone that thirsteth. If any man thirst let him come to me and drink. These are general invitations. But special personal manifestations are what we should long to receive. See 1Sa 3:4-8 ; Exo 33:17 ; Joh 10:3 . Reader! pray that you may have an experimental knowledge of these things.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Exo 3:4 And when the LORD 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.
Ver. 4. And when the Lord saw, &c. ] God “meeteth him that rejoiceth and worketh righteousness.” Isa 64:5 Acti; agimus. The miller cannot command a wind; yet he will spread his sails, be in the way to have it, if it come. As our liberty, in external acts, is still some – as to come to church, to hear, to repeat, &c. – so must our endeavours be answerable.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
God called. Only here in Exodus. See note on Exo 19:3. Hebrew. Elohim. App-4.
Moses, Moses. Figure of speech Epizeuxis (App-6). Compare Gen 22:11. Gen 22:5 He [God = Elohim] said. Occurs four times in Exodus. (Exo 3:6, Exo 3:6, Exo 3:12, Exo 3:14). is. Hebrew “it [is]”.
holy. = Separated, or set apart [for God]. Always the rendering of Hebrew. kodesh (first occurance here) except Psa 42:4, where it is hagag – holy day; and Deu 33:8, Psa 16:2; Psa 86:2; Psa 89:19; Psa 145:17, where it is hasid = favour, or grace. Kodesh must have one identical meaning (as above) in all passages; and does not imply moral quality except when used of God Himself. It is rendered “consecrated”, “dedicated”, “hallowed”, “holiness”, “saint”, and “sanctuary”, which are distinguished in the notes under their respective occurrences.
Fuente: Companion Bible Notes, Appendices and Graphics
unto him: Deu 33:16
Moses: Gen 22:1, Gen 22:11, Gen 46:2, 1Sa 3:4, 1Sa 3:6, 1Sa 3:8, 1Sa 3:10, Psa 62:11, Act 9:4, Act 10:3, Act 10:13
Reciprocal: Gen 31:11 – Here am I Exo 3:2 – angel Exo 19:3 – called Joh 1:10 – was in Joh 1:18 – he hath Joh 20:16 – Mary Act 7:31 – and as Act 9:10 – Behold Act 22:7 – Saul
Fuente: The Treasury of Scripture Knowledge
3:4 And when the {d} LORD 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.
(d) Whom he calls the angel in Exo 3:2.