Exodus 3:11
Verse
Context
Sermons
Chuck Smith
K.P. Yohannan
William MacDonaldWilliam MacDonald
Bill McLeodWilliam MacDonald
Don CourvilleSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Who am I - that I should bring - He was so satisfied that this was beyond his power, and all the means that he possessed, that he is astonished that even God himself should appoint him to this work! Such indeed was the bondage of the children of Israel, and the power of the people by whom they were enslaved, that had not their deliverance come through supernatural means, their escape had been utterly impossible.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
To the divine commission Moses made this reply: "Who am I, that I should go to Pharaoh, and bring forth the children of Israel out of Egypt?" Some time before he had offered himself of his own accord as a deliverer and judge; but now he had learned humility in the school of Midian, and was filled in consequence with distrust of his own power and fitness. The son of Pharaoh's daughter had become a shepherd, and felt himself too weak to go to Pharaoh. But God met this distrust by the promise, "I will be with thee," which He confirmed by a sign, namely, that when Israel was brought out of Egypt, they should serve (עבד, i.e., worship) God upon that mountain. This sign, which was to be a pledge to Moses of the success of his mission, was one indeed that required faith itself; but, at the same time, it was a sign adapted to inspire both courage and confidence. God pointed out to him the success of his mission, the certain result of his leading the people out: Israel should serve Him upon the very same mountain in which He had appeared to Moses. As surely as Jehovah had appeared to Moses as the God of his fathers, so surely should Israel serve Him there. The reality of the appearance of God formed the pledge of His announcement, that Israel would there serve its God; and this truth was to till Moses with confidence in the execution of the divine command. The expression "serve God" (λατρεύειν τῷ Θεῷ, lxx) means something more than the immolare of the Vulgate, or the "sacrifice" of Luther; for even though sacrifice formed a leading element, or the most important part of the worship of the Israelites, the patriarchs before this had served Jehovah by calling upon His name as well as offering sacrifice. And the service of Israel at Mount Horeb consisted in their entering into covenant with Jehovah (Exo 24); not only in their receiving the law as the covenant nation, but their manifesting obedience by presenting free-will offerings for the building of the tabernacle (Exo 36:1-7; Num 7:1). (Note: Kurtz follows the Lutheran rendering "sacrifice," and understands by it the first national sacrifice; and then, from the significance of the first, which included potentially all the rest, supposes the covenant sacrifice to be intended. But not only is the original text disregarded here, the fact is also overlooked, that Luther himself has translated עבד correctly, to "serve," in every other place. And it is not sufficient to say, that by the direction of God (Exo 3:18) Moses first of all asked Pharaoh for permission merely to go a three days' journey into the wilderness to sacrifice to their God (Exo 5:1-3), in consequence of which Pharaoh afterwards offered to allow them to sacrifice (Exo 8:3) within the land, and at a still later period outside (Exo 8:21.). For the fact that Pharaoh merely spoke of sacrificing may be explained on the ground that at first nothing more was asked. But this first demand arose from the desire on the part of God to make known His purposes concerning Israel only step by step, that it might be all the easier for the hard heart of the king to grant what was required. But even if Pharaoh understood nothing more by the expression "serve God" than the offering of sacrifice, this would not justify us in restricting the words which Jehovah addressed to Moses, "When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain," to the first national offering, or to the covenant sacrifice.)
John Gill Bible Commentary
And Moses said unto God, who am I, that I should go unto Pharaoh,.... A private person, an exile in a foreign country, a poor shepherd, unknown to Pharaoh, and had no interest in him; and he a great king, and possessed of numerous forces to defend his country, and prevent the Israelites' departure out of it: time was when he was known to a Pharaoh, dwelt in his court, and made a figure there, and had great interest and authority there, being the adopted son of the king's daughter; but now it was otherwise with him: and that I should bring forth the children of Israel out of Egypt: who though a people numerous, yet unarmed, and held in great bondage; and he might remember how he had been repulsed and rejected by some of them forty years ago, which might be discouraging to him.
Matthew Henry Bible Commentary
God, having spoken to Moses, allows him also a liberty of speech, which he here improves; and, I. He objects his own insufficiency for the service he was called to (Exo 3:11): Who am I? He thinks himself unworthy of the honour, and not par negotio - equal to the task. He thinks he wants courage, and therefore cannot go to Pharaoh, to make a demand which might cost the demandant his head: he thinks he wants skill, and therefore cannot bring forth the children of Israel out of Egypt; they are unarmed, undisciplined, quite dispirited, utterly unable to help themselves; it is morally impossible to bring them out. 1. Moses was incomparably the fittest of any man living for this work, eminent for learning, wisdom, experience, valour, faith, holiness; and yet he says, Who am I? Note, The more fit any person is for service commonly the less opinion he has of himself: see Jdg 9:8, etc. 2. The difficulties of the work were indeed very great, enough to startle the courage and stagger the faith of Moses himself. Note, Even wise and faithful instruments may be much discouraged at the difficulties that lie in the way of the church's salvation. 3. Moses had formerly been very courageous when he slew the Egyptian, but now his heart failed him; for good men are not always alike bold and zealous. 4. Yet Moses is the man that does it at last; for God gives grace to the lowly. Modest beginnings are very good presages. II. God answers this objection, Exo 3:12. 1. He promises him his presence: Certainly I will be with thee, and that is enough. Note, Those that are weak in themselves may yet do wonders, being strong in the Lord and in the power of his might; and those that are most diffident of themselves may be most confident in God. God's presence puts an honour upon the worthless, wisdom and strength into the weak and foolish, makes the greatest difficulties dwindle to nothing, and is enough to answer all objections. 2. He assures him of success, and that the Israelites should serve God upon this mountain. Note, (1.) Those deliverances are most valuable which open to us a door of liberty to serve God. (2.) If God gives us opportunity and a heart to serve him, it is a happy and encouraging earnest of further favours designed us. III. He begs instructions for the executing of his commission, and has them, thoroughly to furnish him. He desires to know by what name God would at this time make himself known, Exo 3:13. 1. He supposes the children of Israel would ask him, What is his name? This they would ask either, (1.) To perplex Moses: he foresaw difficulty, not only in dealing with Pharaoh, to make him willing to part with them, but in dealing with them, to make them willing to remove. They would be scrupulous and apt to cavil, would bid him produce his commission, and probably this would be the trial: "Does he know the name of God? Has he the watch-word?" Once he was asked, Who made thee a judge? Then he had not his answer ready, and he would not be nonplussed so again, but would be able to tell in whose name he came. Or, (2.) For their own information. It is to be feared that they had grown very ignorant in Egypt, by reason of their hard bondage, want of teachers, and loss of the sabbath, so that they needed to be told the first principles of the oracles of God. Or this question, What is his name? amounted to an enquiry into the nature of the dispensation they were now to expect: "How will God in it be known to us, and what may we depend upon from him?" 2. He desires instructions what answer to give them: "What shall I say to them? What name shall I vouch to them for the proof of my authority? I must have something great and extraordinary to say to them; what must it be? If I must go, let me have full instructions, that I may not run in vain." Note, (1.) It highly concerns those who speak to people in the name of God to be well prepared beforehand. (2.) Those who would know what to say must go to God, to the word of his grace and to the throne of his grace, for instructions, Eze 2:7; Eze 3:4, Eze 3:10, Eze 3:17. (3.) Whenever we have any thing to do with God, it is desirable to know, and our duty to consider, what is his name. IV. God readily gives him full instructions in this matter. Two names God would now be known by: - 1. A name that denotes what he is in himself (Exo 3:14): I am that I am. This explains his name Jehovah, and signifies, (1.) That he is self-existent; he has his being of himself, and has no dependence upon any other: the greatest and best man in the world must say, By the grace of God I am what I am; but God says absolutely - and it is more than any creature, man or angel, can say - I am that I am. Being self-existent, he cannot but be self-sufficient, and therefore all-sufficient, and the inexhaustible fountain of being and bliss. (2.) That he is eternal and unchangeable, and always the same, yesterday, today, and for ever; he will be what he will be and what he is; see Rev 1:8. (3.) That we cannot by searching find him out. This is such a name as checks all bold and curious enquiries concerning God, and in effect says, Ask not after my name, seeing it is secret, Jdg 13:18; Pro 30:4. Do we ask what is God? Let it suffice us to know that he is what he is, what he ever was, and ever will be. How little a portion is heard of him! Job 26:14. (4.) That he is faithful and true to all his promises, unchangeable in his word as well as in his nature, and not a man that he should lie. Let Israel know this, I AM hath sent me unto you. 2. A name that denotes what he is to his people. Lest that name I AM should amuse and puzzle them, he is further directed to make use of another name of God more familiar and intelligible: The Lord God of your fathers hath sent me unto you (Exo 3:15): Thus God had made himself know to him (Exo 3:6), and thus he must make him known to them, (1.) That he might revive among them the religion of their fathers, which, it is to be feared, was much decayed and almost lost. This was necessary to prepare them for deliverance, Psa 80:19. (2.) That he might raise their expectations of the speedy performance of the promises made unto their fathers. Abraham, Isaac, and Jacob, are particularly named, because with Abraham the covenant was first made, and with Isaac and Jacob often expressly renewed; and these three were distinguished from their brethren, and chosen to be the trustees of the covenant, when their brethren were rejected. God will have this to be his name for ever, and it has been, is, and will be, his name, by which his worshippers know him, and distinguish him from all false gods; see Kg1 18:36. Note, God's covenant-relation to his people is what he will be ever mindful of, what he glories in, and what he will have us never forget, but give him the glory of: if he will have this to be his memorial unto all generations, we have all the reason in the world to make it so with us, for it is a precious memorial.
Tyndale Open Study Notes
3:11–4:17 Moses, in his response to God, presented four reasons why he was not the one to fulfill God’s call. Although each reason supposedly relates to Moses and his ability, God’s answers show that they were really questions about God. 3:11-12 Moses first protested that he was unworthy of such a great task, but God responded that this was not the issue. Human worthiness is of no significance if God’s presence is with that person.
Exodus 3:11
Moses at the Burning Bush
10Therefore, go! I am sending you to Pharaoh to bring My people the Israelites out of Egypt.”11But Moses asked God, “Who am I, that I should go to Pharaoh and bring the Israelites out of Egypt?”
- Scripture
- Sermons
- Commentary
The Vision of God
By Chuck Smith1.8K35:12VisionEXO 3:11ISA 6:1ISA 6:7JER 1:6LUK 5:8ROM 3:10In this sermon, the speaker focuses on Isaiah chapter 6, where Isaiah hears the voice of the Lord asking who will go and be sent by Him. The speaker emphasizes the need for servants for God's work in these last days. They highlight the importance of recognizing our own inadequacies and offering ourselves to God for His work. The sermon also emphasizes the humbling experience of seeing God's holiness and our own sinfulness, and how it is only through God's grace and righteousness that we are qualified to serve Him.
Nothingness
By K.P. Yohannan1.4K21:46EXO 3:11ACT 7:30
This sermon emphasizes the importance of recognizing our own inadequacy and emptiness before God, highlighting the need to surrender our self-sufficiency and rely completely on God's strength and guidance. Through the story of Moses in Exodus 3, the speaker reflects on how God chooses the weak and broken to accomplish His purposes, showcasing the significance of being emptied of self to allow God to work through us. The sermon also touches on the essence of true revival, the power of prayer, and the transformative impact of humble dependence on God in personal and family life.
Horton Haven Labor Day Retreat-13 a Squirming Sacrifice
By William MacDonald1.2K34:10SacrificeEXO 3:11EXO 4:10JER 1:6LUK 19:14JHN 9:22ACT 9:5ROM 10:9In this sermon, the preacher shares a story about a radio program for young people that was supported by listener donations. One night, a lady called from the downtown railroad station and expressed her desire to visit the program. Despite the late hour and lack of transportation, she insisted on coming and eventually arrived at the preacher's house. She expressed her gratitude for the radio program and gave a generous donation. The preacher uses this story as a parable to illustrate how God patiently waits at our door, wanting to bless us.
Wonders of Creation Redemption - Part 5
By William MacDonald1.2K45:34RedemptionGEN 22:1EXO 3:11EXO 4:10JER 1:6LUK 9:62ROM 12:1HEB 12:1In this sermon, the speaker addresses the struggle for existence that many people face in their lives. He emphasizes that our lives should be focused on eternity rather than being consumed by worldly pursuits. The speaker highlights the importance of offering our lives to Jesus as a reasonable response to His amazing love and sacrifice. He also emphasizes that if Jesus is truly Lord, then He deserves our complete surrender and obedience. The sermon concludes with a reminder to seek God's will each day and find peace and purpose in knowing that everything that happens is part of God's plan.
The Image of Jesus Christ
By Bill McLeod1.1K29:08Jesus ChristEXO 3:11MAT 11:28MAT 23:37ACT 10:38ROM 8:292CO 10:12TI 2:241JN 3:1In this sermon, the speaker emphasizes the importance of imitating the meekness and gentleness of Christ. He references how Jesus wept over Israel and highlights the significance of expressing emotions, even for believers. The speaker shares a personal experience of sharing the gospel with a rough-looking man and encourages believers to share their faith without worrying about the reaction. The sermon also discusses the concept of believers being called the sons of God and the future hope of being like Christ. The speaker references 1 John 3:1 and Romans 8 to support the idea that God's plan for believers is to be conformed to the image of Christ.
Dallas Area Conference 1993-08
By William MacDonald1.1K35:47ConferenceEXO 3:11EXO 4:10PSA 69:7JER 1:6LUK 9:62LUK 19:14ACT 9:5In this sermon, the speaker reflects on the awe-inspiring nature of Jesus as portrayed in the Gospels. Despite the quiet and understated manner in which the story of the Savior is told, the glory of Jesus is enough to amaze us. The speaker emphasizes the importance of obeying the voice of the Lord, even though it may not always be the most logical or comfortable choice. The sermon also highlights the reluctance and hesitation that often accompanies God's call, using examples from the lives of Moses and Jeremiah.
Desert Survival Series Pt 7- Moses the Man of God
By Don Courville1.1K40:03Desert SurvivalGEN 50:20EXO 3:7EXO 3:11MAT 6:33MRK 8:34ROM 8:282TI 1:7In this sermon, the speaker emphasizes the importance of seeking God's purpose, believing in God's promises, and relying on God's power to overcome trials and challenges. The speaker encourages listeners to trust in God's plan even when they don't understand it fully. The story of Moses is used as an example of someone who had to learn to rely on God's power rather than his own abilities. The sermon concludes with a reminder to surrender our own desires and allow Christ to live through us.
Beginning Sources
By Don Courville5851:32:07GEN 3:9EXO 3:11EPH 2:6JAS 4:71PE 5:6
This sermon emphasizes how God often uses ordinary, broken individuals like Moses to accomplish extraordinary things, highlighting the importance of recognizing our emptiness and need for God's purpose in our lives. It also discusses the consequences of rejecting God's authority and falling under the enemy's influence, leading to destruction. The message touches on the battle with sin, self-righteousness, and bitterness, urging humility, obedience, and a deeper understanding of our position in Christ for victory.
Israel's Call Upon God
By Chuck Smith51425:07IsraelEXO 2:24EXO 3:8EXO 3:11EXO 3:17MAT 22:372TI 3:1In this sermon, Pastor Chuck Smith discusses the story of Moses and the deliverance of the Israelites from Egypt. He emphasizes how God heard the cry of the Israelites and remembered His covenant with Abraham. God then commissions Moses, who is now 80 years old, to go to Pharaoh and bring the children of Israel out of Egypt. Despite initially hesitating, Moses eventually accepts God's call and prepares to lead the Israelites to the promised land, a land flowing with milk and honey.
The Compelling Call
By A.W. Tozer0Divine CallingMinistry ResponsibilityEXO 3:111CO 9:16A.W. Tozer emphasizes that true ministers are called by God rather than choosing the ministry for themselves, often experiencing reluctance in their calling. He reflects on biblical figures like Moses, who resisted their divine commission but ultimately surrendered to the compelling call of the Spirit. Tozer warns against those who rush into ministry without understanding its sacred nature, highlighting that genuine ministers feel an inward pressure to preach the gospel, echoing Paul's sentiment of woe if they do not. The sermon serves as a reminder of the seriousness and weight of the ministerial calling, urging faithfulness to God's call.
Elijah, Elisha and Ezekiel
By Clement of Rome0GEN 18:27EXO 3:11JOB 14:4PSA 8:4MIC 6:8Clement of Rome emphasizes the humility and faithfulness of biblical figures like Elijah, Elisha, Ezekiel, Abraham, Job, and Moses. Despite their great honor and righteousness, they all displayed humility before God, acknowledging their weaknesses and unworthiness. These examples serve as a reminder for believers to approach God with humility, recognizing His greatness and our own limitations.
Reluctant Servants
By Ed Wrather0EXO 3:11JDG 6:15EST 4:10EST 4:13PSA 27:1ISA 41:10MAT 10:28LUK 12:72TI 1:7Ed Wrather preaches about the reluctance of Moses, Gideon, and Esther to fulfill the call of God in their lives, despite being well-equipped and prepared by God for their missions. Moses, Gideon, and Esther all faced fear and reluctance due to the potential risks involved in obeying God's call, yet they were chosen and prepared by God for specific purposes. The sermon challenges listeners to reflect on their own fears and hesitations in responding to God's call, urging them not to let embarrassment, financial concerns, or opposition from others hinder them from experiencing the blessings of obedience.
9. Having Begun in the Spirit
By Chuck Smith0Avoiding RitualismDependence on the SpiritEXO 3:11JDG 6:14JER 9:23ZEC 4:6LUK 10:21ROM 8:311CO 1:261CO 4:72CO 3:5GAL 3:3Chuck Smith emphasizes that every great movement of God, including Calvary Chapel, begins in the Spirit but often shifts to reliance on human effort, leading to ritualism and stagnation. He draws parallels from church history and the Book of Judges, illustrating how the Israelites repeatedly turned away from God after experiencing His deliverance. Smith highlights the importance of remaining dependent on the Spirit, using examples from Moses and Gideon, who were initially hesitant and felt inadequate but were empowered by God. He warns against the temptation to seek perfection in the flesh, urging believers to continue in the Spirit for true effectiveness in ministry. Ultimately, the message is a call to recognize our limitations and rely solely on God's sufficiency.
Exodus 3:1
By Chuck Smith0Identity in ChristGod's SufficiencyEXO 3:11JOB 40:4ISA 6:5DAN 10:8MAT 28:20LUK 5:8ACT 7:252CO 12:9PHP 4:131TI 1:15Chuck Smith explores the profound question 'Who am I?' as posed by Moses after forty years of shepherding in the desert. He emphasizes that Moses' initial confidence, stemming from his royal upbringing, was transformed into humility and self-doubt, leading him to realize that it is not about who he is, but about who God is and His sufficiency. Smith highlights that God's call comes with His presence and empowerment, regardless of our perceived inadequacies. The sermon illustrates that true revelation from God often exposes our imperfections, yet it is through these humble vessels that God accomplishes His great work.
- Adam Clarke
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Who am I - that I should bring - He was so satisfied that this was beyond his power, and all the means that he possessed, that he is astonished that even God himself should appoint him to this work! Such indeed was the bondage of the children of Israel, and the power of the people by whom they were enslaved, that had not their deliverance come through supernatural means, their escape had been utterly impossible.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
To the divine commission Moses made this reply: "Who am I, that I should go to Pharaoh, and bring forth the children of Israel out of Egypt?" Some time before he had offered himself of his own accord as a deliverer and judge; but now he had learned humility in the school of Midian, and was filled in consequence with distrust of his own power and fitness. The son of Pharaoh's daughter had become a shepherd, and felt himself too weak to go to Pharaoh. But God met this distrust by the promise, "I will be with thee," which He confirmed by a sign, namely, that when Israel was brought out of Egypt, they should serve (עבד, i.e., worship) God upon that mountain. This sign, which was to be a pledge to Moses of the success of his mission, was one indeed that required faith itself; but, at the same time, it was a sign adapted to inspire both courage and confidence. God pointed out to him the success of his mission, the certain result of his leading the people out: Israel should serve Him upon the very same mountain in which He had appeared to Moses. As surely as Jehovah had appeared to Moses as the God of his fathers, so surely should Israel serve Him there. The reality of the appearance of God formed the pledge of His announcement, that Israel would there serve its God; and this truth was to till Moses with confidence in the execution of the divine command. The expression "serve God" (λατρεύειν τῷ Θεῷ, lxx) means something more than the immolare of the Vulgate, or the "sacrifice" of Luther; for even though sacrifice formed a leading element, or the most important part of the worship of the Israelites, the patriarchs before this had served Jehovah by calling upon His name as well as offering sacrifice. And the service of Israel at Mount Horeb consisted in their entering into covenant with Jehovah (Exo 24); not only in their receiving the law as the covenant nation, but their manifesting obedience by presenting free-will offerings for the building of the tabernacle (Exo 36:1-7; Num 7:1). (Note: Kurtz follows the Lutheran rendering "sacrifice," and understands by it the first national sacrifice; and then, from the significance of the first, which included potentially all the rest, supposes the covenant sacrifice to be intended. But not only is the original text disregarded here, the fact is also overlooked, that Luther himself has translated עבד correctly, to "serve," in every other place. And it is not sufficient to say, that by the direction of God (Exo 3:18) Moses first of all asked Pharaoh for permission merely to go a three days' journey into the wilderness to sacrifice to their God (Exo 5:1-3), in consequence of which Pharaoh afterwards offered to allow them to sacrifice (Exo 8:3) within the land, and at a still later period outside (Exo 8:21.). For the fact that Pharaoh merely spoke of sacrificing may be explained on the ground that at first nothing more was asked. But this first demand arose from the desire on the part of God to make known His purposes concerning Israel only step by step, that it might be all the easier for the hard heart of the king to grant what was required. But even if Pharaoh understood nothing more by the expression "serve God" than the offering of sacrifice, this would not justify us in restricting the words which Jehovah addressed to Moses, "When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain," to the first national offering, or to the covenant sacrifice.)
John Gill Bible Commentary
And Moses said unto God, who am I, that I should go unto Pharaoh,.... A private person, an exile in a foreign country, a poor shepherd, unknown to Pharaoh, and had no interest in him; and he a great king, and possessed of numerous forces to defend his country, and prevent the Israelites' departure out of it: time was when he was known to a Pharaoh, dwelt in his court, and made a figure there, and had great interest and authority there, being the adopted son of the king's daughter; but now it was otherwise with him: and that I should bring forth the children of Israel out of Egypt: who though a people numerous, yet unarmed, and held in great bondage; and he might remember how he had been repulsed and rejected by some of them forty years ago, which might be discouraging to him.
Matthew Henry Bible Commentary
God, having spoken to Moses, allows him also a liberty of speech, which he here improves; and, I. He objects his own insufficiency for the service he was called to (Exo 3:11): Who am I? He thinks himself unworthy of the honour, and not par negotio - equal to the task. He thinks he wants courage, and therefore cannot go to Pharaoh, to make a demand which might cost the demandant his head: he thinks he wants skill, and therefore cannot bring forth the children of Israel out of Egypt; they are unarmed, undisciplined, quite dispirited, utterly unable to help themselves; it is morally impossible to bring them out. 1. Moses was incomparably the fittest of any man living for this work, eminent for learning, wisdom, experience, valour, faith, holiness; and yet he says, Who am I? Note, The more fit any person is for service commonly the less opinion he has of himself: see Jdg 9:8, etc. 2. The difficulties of the work were indeed very great, enough to startle the courage and stagger the faith of Moses himself. Note, Even wise and faithful instruments may be much discouraged at the difficulties that lie in the way of the church's salvation. 3. Moses had formerly been very courageous when he slew the Egyptian, but now his heart failed him; for good men are not always alike bold and zealous. 4. Yet Moses is the man that does it at last; for God gives grace to the lowly. Modest beginnings are very good presages. II. God answers this objection, Exo 3:12. 1. He promises him his presence: Certainly I will be with thee, and that is enough. Note, Those that are weak in themselves may yet do wonders, being strong in the Lord and in the power of his might; and those that are most diffident of themselves may be most confident in God. God's presence puts an honour upon the worthless, wisdom and strength into the weak and foolish, makes the greatest difficulties dwindle to nothing, and is enough to answer all objections. 2. He assures him of success, and that the Israelites should serve God upon this mountain. Note, (1.) Those deliverances are most valuable which open to us a door of liberty to serve God. (2.) If God gives us opportunity and a heart to serve him, it is a happy and encouraging earnest of further favours designed us. III. He begs instructions for the executing of his commission, and has them, thoroughly to furnish him. He desires to know by what name God would at this time make himself known, Exo 3:13. 1. He supposes the children of Israel would ask him, What is his name? This they would ask either, (1.) To perplex Moses: he foresaw difficulty, not only in dealing with Pharaoh, to make him willing to part with them, but in dealing with them, to make them willing to remove. They would be scrupulous and apt to cavil, would bid him produce his commission, and probably this would be the trial: "Does he know the name of God? Has he the watch-word?" Once he was asked, Who made thee a judge? Then he had not his answer ready, and he would not be nonplussed so again, but would be able to tell in whose name he came. Or, (2.) For their own information. It is to be feared that they had grown very ignorant in Egypt, by reason of their hard bondage, want of teachers, and loss of the sabbath, so that they needed to be told the first principles of the oracles of God. Or this question, What is his name? amounted to an enquiry into the nature of the dispensation they were now to expect: "How will God in it be known to us, and what may we depend upon from him?" 2. He desires instructions what answer to give them: "What shall I say to them? What name shall I vouch to them for the proof of my authority? I must have something great and extraordinary to say to them; what must it be? If I must go, let me have full instructions, that I may not run in vain." Note, (1.) It highly concerns those who speak to people in the name of God to be well prepared beforehand. (2.) Those who would know what to say must go to God, to the word of his grace and to the throne of his grace, for instructions, Eze 2:7; Eze 3:4, Eze 3:10, Eze 3:17. (3.) Whenever we have any thing to do with God, it is desirable to know, and our duty to consider, what is his name. IV. God readily gives him full instructions in this matter. Two names God would now be known by: - 1. A name that denotes what he is in himself (Exo 3:14): I am that I am. This explains his name Jehovah, and signifies, (1.) That he is self-existent; he has his being of himself, and has no dependence upon any other: the greatest and best man in the world must say, By the grace of God I am what I am; but God says absolutely - and it is more than any creature, man or angel, can say - I am that I am. Being self-existent, he cannot but be self-sufficient, and therefore all-sufficient, and the inexhaustible fountain of being and bliss. (2.) That he is eternal and unchangeable, and always the same, yesterday, today, and for ever; he will be what he will be and what he is; see Rev 1:8. (3.) That we cannot by searching find him out. This is such a name as checks all bold and curious enquiries concerning God, and in effect says, Ask not after my name, seeing it is secret, Jdg 13:18; Pro 30:4. Do we ask what is God? Let it suffice us to know that he is what he is, what he ever was, and ever will be. How little a portion is heard of him! Job 26:14. (4.) That he is faithful and true to all his promises, unchangeable in his word as well as in his nature, and not a man that he should lie. Let Israel know this, I AM hath sent me unto you. 2. A name that denotes what he is to his people. Lest that name I AM should amuse and puzzle them, he is further directed to make use of another name of God more familiar and intelligible: The Lord God of your fathers hath sent me unto you (Exo 3:15): Thus God had made himself know to him (Exo 3:6), and thus he must make him known to them, (1.) That he might revive among them the religion of their fathers, which, it is to be feared, was much decayed and almost lost. This was necessary to prepare them for deliverance, Psa 80:19. (2.) That he might raise their expectations of the speedy performance of the promises made unto their fathers. Abraham, Isaac, and Jacob, are particularly named, because with Abraham the covenant was first made, and with Isaac and Jacob often expressly renewed; and these three were distinguished from their brethren, and chosen to be the trustees of the covenant, when their brethren were rejected. God will have this to be his name for ever, and it has been, is, and will be, his name, by which his worshippers know him, and distinguish him from all false gods; see Kg1 18:36. Note, God's covenant-relation to his people is what he will be ever mindful of, what he glories in, and what he will have us never forget, but give him the glory of: if he will have this to be his memorial unto all generations, we have all the reason in the world to make it so with us, for it is a precious memorial.
Tyndale Open Study Notes
3:11–4:17 Moses, in his response to God, presented four reasons why he was not the one to fulfill God’s call. Although each reason supposedly relates to Moses and his ability, God’s answers show that they were really questions about God. 3:11-12 Moses first protested that he was unworthy of such a great task, but God responded that this was not the issue. Human worthiness is of no significance if God’s presence is with that person.