Exodus 3:2
Verse
Context
Moses at the Burning Bush
1Meanwhile, Moses was shepherding the flock of his father-in-law Jethro, the priest of Midian. He led the flock to the far side of the wilderness and came to Horeb, the mountain of God. 2There the angel of the LORD appeared to him in a blazing fire from within a bush. Moses saw the bush ablaze with fire, but it was not consumed.3So Moses thought, “I must go over and see this marvelous sight. Why is the bush not burning up?”
Sermons
Art Katz
David Wilkerson
Leonard Ravenhill
A.W. Tozer
Zac PoonenSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
The angel of the Lord - Not a created angel certainly; for he is called יהוה Jehovah, Exo 3:4, etc., and has the most expressive attributes of the Godhead applied to him, Exo 3:14, etc. Yet he is an angel, מלאך malach, a messenger, in whom was the name of God, Exo 23:21; and in whom dwelt all the fullness of the Godhead bodily, Col 2:9; and who, in all these primitive times, was the Messenger of the covenant, Mal 3:1. And who was this but Jesus, the Leader, Redeemer, and Savior of mankind? See Clarke's note on Gen 16:7. A flame of fire, out of the midst of a bush - Fire was, not only among the Hebrews but also among many other ancient nations, a very significant emblem of the Deity. God accompanied the Israelites in all their journeying through the wilderness as a pillar of fire by night; and probably a fire or flame in the holy of holies, between the cherubim, was the general symbol of his presence; and traditions of these things, which must have been current in the east, have probably given birth, not only to the pretty general opinion that God appears in the likeness of fire, but to the whole of the Zoroastrian system of fire-worship. It has been reported of Zoroaster, or Zeradusht, that having retired to a mountain for the study of wisdom, and the benefit of solitude, the whole mountain was one day enveloped with flame, out of the midst of which he came without receiving any injury; on which he offered sacrifices to God, who, he was persuaded, had then appeared to him. M. Anquetil du Perron gives much curious information on this subject in his Zend Avesta. The modern Parsees call fire the off-spring of Ormusd, and worship it with a vast variety of ceremonies. Among the fragments attributed to Aeschylus, and collected by Stanley in his invaluable edition of this poet, p. 647, col. 1, we find the following beautiful verses: Χωριζε θνητων τον Θεον, και μη δοκει Ὁμοιον αυτῳ σαρκινον καθεσταναι. Ουκ οισθα δ' αυτον· ποτε μεν ὡς πυρ φαινεται Απλαστον ὁρμῃ· ποτε δ' ὑδωρ, ποτε δε γνοφος. "Distinguish God from mortal men; and do not suppose that any thing fleshly is like unto him. Thou knowest him not: sometimes indeed he appears as a formless and impetuous Fire, sometimes as water, sometimes as thick darkness." The poet proceeds: Τρεμει δ' ορη, και γαια, και πελεριος Βυθος θαλασσης, κωρεων ὑψος μεγα, Ὁταν επιβλεψῃ γοργον ομμα δεσποτου. "The mountains, the earth, the deep and extensive sea, and the summits of the highest mountains tremble whenever the terrible eye of the Supreme Lord looks down upon them." These are very remarkable fragments, and seem all to be collected from traditions relative to the different manifestations of God to the Israelites in Egypt, and in the wilderness. Moses wished to see God, but he could behold nothing but an indescribable glory: nothing like mortals, nothing like a human body, appeared at any time to his eye, or to those of the Israelites. "Ye saw no manner of similitude," said Moses, "on the day that the Lord spake unto you in Horeb, out of the midst of the Fire," Deu 4:15. But sometimes the Divine power and justice were manifested by the indescribable, formless, impetuous, consuming flame; at other times he appeared by the water which he brought out of the flinty rock; and in the thick darkness on Horeb, when the fiery law proceeded from his right hand, then the earth quaked and the mountain trembled: and when his terrible eye looked out upon the Egyptians through the pillar of cloud and fire, their chariot wheels were struck off, and confusion and dismay were spread through all the hosts of Pharaoh; Exo 14:24, Exo 14:25. And the bush was not consumed - 1. An emblem of the state of Israel in its various distresses and persecutions: it was in the fire of adversity, but was not consumed. 2. An emblem also of the state of the Church of God in the wilderness, in persecutions often, in the midst of its enemies, in the region of the shadow of death - yet not consumed. 3. An emblem also of the state of every follower of Christ: cast down, but not forsaken; grievously tempted, but not destroyed; walking through the fire, but still unconsumed! Why are all these preserved in the midst of those things which have a natural tendency to destroy them! Because God Is In The Midst Of Them; it was this that preserved the bush from destruction; and it was this that preserved the Israelites; and it is this, and this alone, that preserves the Church, and holds the soul of every genuine believer in the spiritual life. He in whose heart Christ dwells not by faith, will soon be consumed by the world, the flesh, and the devil.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Here, at Horeb, God appeared to Moses as the Angel of the Lord "in a flame of fire out of the midst of the thorn-bush" (סנה, βάτος, rubus), which burned in the fire and was not consumed. אכּל, in combination with איננּוּ, must be a participle for מאכּל. When Moses turned aside from the road or spot where he was standing, "to look at this great sight" (מראה), i.e., the miraculous vision of the bush that was burning and yet not burned up, Jehovah called to him out of the midst of the thorn-bush, "Moses, Moses (the reduplication as in Gen 22:11), draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground" (אדמה). The symbolical meaning of this miraculous vision, - that is to say, the fact that it was a figurative representation of the nature and contents of the ensuing message from God, - has long been admitted. The thorn-bush in contrast with the more noble and lofty trees (Jdg 9:15) represented the people of Israel in their humiliation, as a people despised by the world. Fire and the flame of fire were not "symbols of the holiness of God;" for, as the Holy One, "God is light, and in Him is no darkness at all" (Jo1 1:5), He "dwells in the light which no man can approach unto" (Ti1 6:16); and that not merely according to the New Testament, but according to the Old Testament view as well, as is evident from Isa 10:17, where "the Light of Israel" and "the Holy One of Israel" are synonymous. But "the Light of Israel became fire, and the Holy One a flame, and burned and consumed its thorns and thistles." Nor is "fire, from its very nature, the source of light," according to the scriptural view. On the contrary, light, the condition of all life, is also the source of fire. The sun enlightens, warms, and burns (Job 30:28; Sol. Sol 1:6); the rays of the sun produce warmth, heat, and fire; and light was created before the sun. Fire, therefore, regarded as burning and consuming, is a figurative representation of refining affliction and destroying punishment (Co1 3:11.), or a symbol of the chastening and punitive justice of the indignation and wrath of God. It is in fire that the Lord comes to judgment (Dan 7:9-10; Eze 1:13-14, Eze 1:27-28; Rev 1:14-15). Fire sets forth the fiery indignation which devours the adversaries (Heb 10:27). He who "judges and makes war in righteousness' has eyes as a flame of fire (Rev 19:11-12). Accordingly, the burning thorn-bush represented the people of Israel as they were burning in the fire of affliction, the iron furnace of Egypt (Deu 4:20). Yet, though the thorn-bush was burning in the fire, it was not consumed; for in the flame was Jehovah, who chastens His people, but does not give them over unto death (Psa 118:18). The God of Abraham, Isaac, and Jacob had come down to deliver His people out of the hand of the Egyptians (Exo 3:8). Although the affliction of Israel in Egypt proceeded from Pharaoh, yet was it also a fire which the Lord had kindled to purify His people and prepare it for its calling. In the flame of the burning bush the Lord manifested Himself as the "jealous God, who visits the sins of the fathers upon the children unto the third and fourth generations of them that hate Him, and showeth mercy unto thousands of them that love Him and keep His commandments" (Exo 20:5; Deu 5:9-10), who cannot tolerate the worship of another god (Exo 34:14), and whose anger burns against idolaters, to destroy them (Deu 6:15). The "jealous God" was a "consuming fire" in the midst of Israel (Deu 4:24). These passages show that the great sight which Moses saw not only had reference to the circumstances of Israel in Egypt, but was a prelude to the manifestation of God on Sinai for the establishment of the covenant (Exo 19 and 20), and also a representation of the relation in which Jehovah would stand to Israel through the establishment of the covenant made with the fathers. For this reason it occurred upon the spot where Jehovah intended to set up His covenant with Israel. But, as a jealous God, He also "takes vengeance upon His adversaries" (Nah 1:2.). Pharaoh, who would not let Israel go, He was about to smite with all His wonders (Exo 3:20), whilst He redeemed Israel with outstretched arm and great judgments (Exo 6:6). - The transition from the Angel of Jehovah (Exo 3:2) to Jehovah (Exo 3:4) proves the identity of the two; and the interchange of Jehovah and Elohim, in Exo 3:4, precludes the idea of Jehovah being merely a national God. The command of God to Moses to put off his shoes, may be accounted for from the custom in the East of wearing shoes or sandals merely as a protection from dirt. No Brahmin enters a pagoda, no Moslem a mosque, without first taking off at least his overshoes (Rosenm. Morgenl. i. 261; Robinson, Pal. ii. p. 373); and even in the Grecian temples the priests and priestesses performed the service barefooted (Justin, Apol. i. c. 62; Bhr, Symbol. ii. 96). when entering other holy places also, the Arabs and Samaritans, and even the Yezidis of Mesopotamia, take off their shoes, that the places may not be defiled by the dirt or dust upon them (vid., Robinson, Pal. iii. 100, and Layard's Nineveh and its Remains). The place of the burning bush was holy because of the presence of the holy God, and putting off the shoes was intended to express not merely respect for the place itself, but that reverence which the inward man (Eph 3:16) owes to the holy God.
Jamieson-Fausset-Brown Bible Commentary
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 (Exo 3:4, Exo 3:6), 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.
John Gill Bible Commentary
And the Angel of the Lord appeared unto him,.... Not a created angel, but the Angel of God's presence and covenant, the eternal Word and Son of God; since he is afterwards expressly called Jehovah, and calls himself the God of Abraham, Isaac, and Jacob, which a created angel would never do: the appearance was: in a flame of fire, out of the midst of a bush; not in a tall, lofty, spreading oak or cedar, but in a low thorny bramble bush, which it might have been thought would have been consumed in an instant of time: and he looked, and, behold, the bush burned with fire, and the bush was not consumed; this was not imaginary, but a real thing; there wassuch a bush, and Jehovah appeared in it in this manner, and though it was all on fire yet was not consumed, but remained entire after it: reference is frequently had to it as a matter of fact, Deu 33:16. Artapanus (g), an Heathen writer, had got some hint of it; his account is this, that while Moses was praying to God, and entreating the afflictions of his people might cease, he was propitious to him, and on a sudden fire broke out of the earth and burned, when there was no matter nor anything of a woody sort in the place: nor need this account Moses gives be thought incredible, when so many things similar to it are affirmed by Heathen writers, who speak of a whole forest in flames without fire, and of a spear that burned for two hours, and yet nothing of it consumed; and of a servant's coat all on fire, and yet after it was extinguished no trace or mark of the flames were to be seen on it; and several other things of the like kind are related by Huetius (h) out of various authors: as to the mystical signification of this bush, some make it to be a type of Christ, and of his manifestation in the flesh; of the union of the two natures in him, and of their distinction of the glory of the one, and of the meanness of the other; of his sustaining the wrath of God, and remaining fearless and unhurt by it; and of his delivering and preserving his people from it: the Jews commonly interpret it of the people of Israel, in the furnace of affliction in Egypt, and yet not consumed; nay, the more they were afflicted the more they grew; and it may be a symbol of the church and people of God, in all ages, under affliction and distress: they are like to a thorn bush both for their small quantity, being few, and for their quality, in themselves weak and strengthless, mean and low; have about them the thorns of corruptions and temptations, and who are often in the fire of afflictions and persecutions, yet are not consumed; which is owing to the person, presence, power, and grace of Christ being among them; See Gill on Act 7:30. (g) Apud Euseb. ib. c. 27. p. 434. (h) Alnetan. Quaest. l. 2. c. 12. sect. 10. p. 193, 194.
Tyndale Open Study Notes
3:2 Technically, the angel of the Lord is the Lord’s officially authorized envoy, but the expression may be used more broadly of other visible manifestations of the Lord (see Gen 16:9-13; Judg 13:3, 6, 21-22). • In the Bible, blazing fire often represents God’s transcendent holiness (see Exod 19:18; Gen 15:17; 1 Kgs 18:38-39; Isa 33:14). • didn’t burn up: This may show that God does not wish to consume the vehicle that he sets ablaze for his purposes.
Exodus 3:2
Moses at the Burning Bush
1Meanwhile, Moses was shepherding the flock of his father-in-law Jethro, the priest of Midian. He led the flock to the far side of the wilderness and came to Horeb, the mountain of God. 2There the angel of the LORD appeared to him in a blazing fire from within a bush. Moses saw the bush ablaze with fire, but it was not consumed.3So Moses thought, “I must go over and see this marvelous sight. Why is the bush not burning up?”
- Scripture
- Sermons
- Commentary
K-513 Theology of Exile (2 of 2)
By Art Katz15K59:38Judgment and MercyUnderstanding GodExileEXO 3:2EZK 37:1Art Katz emphasizes the significance of understanding God's judgment as a means to grasp His true nature, particularly in the context of the Holocaust and the exile of Israel. He argues that judgment is not contrary to God's mercy but is essential for a complete understanding of His character. By examining the painful realities of judgment, believers can deepen their knowledge of God and avoid a distorted view of Him. Katz challenges the church to confront uncomfortable truths about sin and judgment, suggesting that true faith emerges from grappling with these difficult concepts. Ultimately, he calls for a prophetic understanding that reconciles God's judgment with His mercy, urging believers to seek a deeper relationship with God through the examination of these profound issues.
The Famine Has Begun
By David Wilkerson7.8K49:53FamineEXO 3:2In this sermon, the preacher emphasizes the importance of preaching the word of God and revealing His mind to the people. He shares his own experience of receiving letters from people who were tired of hearing negative news and wanted a different message. The preacher also highlights the decline of certain television ministries that used to preach against sin but have now shifted to talk shows and superficial topics. He concludes by stating that the present generation is in great need of strong, convicting preaching from the Holy Spirit.
(Men Who Met God): Moses and the Burning Bush - He Met God in a Crisis of Encounter
By A.W. Tozer6.1K49:19MosesEXO 3:2In this sermon, the preacher emphasizes the importance of experiencing God rather than just knowing about Him. He uses the analogy of a soldier who has been through war to illustrate the difference between knowing about something and actually experiencing it. The preacher then discusses the story of Moses and the burning bush, highlighting how Moses had a sudden and powerful encounter with God. He also criticizes the tendency to prioritize doctrine over personal experience with God, stating that the Bible is meant to lead us to a relationship with Him.
(John - Part 15): Each on of Us Matters to God
By A.W. Tozer4.2K48:33ExpositionalEXO 3:2PSA 119:11ISA 40:31MAT 6:33JHN 3:16ROM 8:281CO 2:9In this sermon, the preacher focuses on the well-known Bible verse John 3:16, which states that God so loved the world that He gave His only Son, so that whoever believes in Him will have eternal life. The preacher describes this verse as the essence of the Christian evangel, the good news of salvation. He emphasizes that this verse shows that God cares deeply for every individual, regardless of their goodness or worthiness. The preacher encourages the audience to internalize the message that they matter to God and to share this message with others.
Woe, Lo, and Go - Part 2
By Leonard Ravenhill3.2K28:55VisionEXO 3:2MAT 7:7MRK 11:24ACT 2:171TH 5:17HEB 12:29JAS 5:16In this sermon, the preacher begins by addressing the audience's obsession with watching the Super Bowl and their lack of strength to turn it off. He highlights how television has become a life support for many families, and suggests that when the love of God is present in our hearts, we won't need entertainment. The preacher then discusses the importance of having a three-fold vision, which includes a vision of deity, depravity, and duty. He emphasizes the need for a revelation of God in order to effectively fulfill our tasks and make a difference in the world.
The Man Who Met God in...
By A.W. Tozer2.7K35:58Christian LifeEXO 3:2In this sermon, the preacher begins by expressing his love for the congregation and his intention to speak to them for three mornings. He mentions that the messages he will deliver are by request, indicating that they have been well-received in the past. The preacher then reads from the third chapter of Exodus, where Moses encounters the burning bush. He emphasizes the significance of Moses' encounter with God and the transformation that occurred within him, urging the congregation, especially young people entering religious service, to be like a burning bush that reflects God's presence.
(Pure Testimony) the Burning Bush
By Zac Poonen2.1K1:00:00PurityEXO 3:2DEU 5:29MAL 1:11MAT 3:11ACT 2:17GAL 2:20REV 22:17In this sermon, the speaker emphasizes the purpose of the conference as a time for teaching and consolidation for those who have already come to the Lord. The focus is on meeting with God and not being entertained. The speaker encourages attendees to prioritize spending time reading and meditating on the Bible, rather than being occupied with other things like gossiping and speaking evil of others. The sermon also highlights the importance of obeying the command in Philippians 2:14 to do all things without murmuring and grumbling, as it can transform one's life and spread happiness. The speaker concludes by referencing God's message to Israel and how He will do something new, accepting offerings from all over the earth without the need for a temple or Levites.
The Manifested Presence of Jesus
By Carter Conlon2.0K55:57Presence of GodGEN 12:1EXO 3:2PSA 119:105PSA 119:130In this sermon, the preacher uses the analogy of a king coming to visit someone's house to illustrate how we should approach the presence of God in our lives. He emphasizes the importance of making room for God and removing anything that shouldn't be there. The preacher encourages believers to have confidence in God's power and to speak to trials and challenges, declaring that all things work together for good for those who love God. He also references the story of Shadrach, Meshach, and Abednego in the fiery furnace, highlighting how the presence of Jesus can carry us through any trial.
When God's Fire Falls
By Denny Kenaston1.6K1:30:09God's FireEXO 3:2In this sermon, the preacher emphasizes the need for a revival and calls upon the congregation to take action. He urges them to let go of worldly possessions and activities that distract them from serving God wholeheartedly. The preacher uses the example of David's response to his sin to illustrate the importance of taking responsibility and seeking God's forgiveness. He encourages the listeners to examine their own lives and make necessary changes, believing that God will respond with a powerful outpouring of His Spirit. The sermon emphasizes the need for personal, family, and church revival, urging the congregation to cleanse their homes and remove anything that hinders their spiritual growth.
K-482 True Sending for True Ministry (1 of 2)
By Art Katz1.4K57:26True MinistryEXO 2:11EXO 3:2EXO 3:4JOS 5:13MAT 6:33ACT 7:25ACT 7:30In this sermon, the speaker emphasizes the importance of not acting solely in response to need. He highlights the danger of the church being deceived in the last days by constantly running after various needs without seeking God's guidance. The speaker uses the example of Moses being sent by God to deliver the Israelites, not because Moses saw the need, but because God saw it. He warns against presumption and the temptation to rely on flashy marketing and hype rather than seeking the true revelation of God. The speaker also expresses admiration for those who faithfully serve in humble and inconspicuous ways, recognizing the necessity of such service before the more glorious things.
K-501 the Holocaust as Judgment (1 of 2)
By Art Katz1.4K59:51HolocaustEXO 3:2In this sermon, the speaker discusses the story of Moses as the deliverer of Israel. He emphasizes the importance of a divine calling and a specific response from individuals to truly understand and experience the revelation of God. The speaker also highlights how human religious tendencies can sometimes diminish the true meaning of events and domesticate them for convenience. The sermon further explores the concept of judgment, using examples such as Jesus on the cross and the Holocaust, to emphasize the need for understanding the judgment of God in the midst of human catastrophes.
K-503 the Culpability of Sin (1 of 2)
By Art Katz1.3K52:31SinEXO 3:2In this sermon, the speaker discusses the importance of understanding the word of God in relation to judgment and promise. He emphasizes the need to consider both aspects and not shy away from difficult topics. The speaker also highlights the role of the prophetic church in addressing hard truths and the significance of the Holocaust in the context of eternal judgment. He concludes by mentioning the necessity of grasping the concept of eternal judgment as a foundational doctrine in order to delve into deeper biblical teachings.
Geography of the Spirit
By Harold Erickson1.3K49:28GeographyGEN 28:12GEN 32:28EXO 3:2MAT 6:33JHN 1:51JHN 4:7In this sermon, the speaker focuses on the story of Jacob from the Bible. Jacob had deceived his brother and had to leave home. One night, as he slept with his head on a stone, he had a dream of a ladder connecting heaven and earth, with angels ascending and descending. The speaker explains that this ladder is a symbol of Jesus Christ, who serves as God's communication between heaven and earth. The sermon emphasizes the importance of surrendering to God and experiencing His blessings.
Faithfulness of God
By Major Ian Thomas1.2K1:03:24FaithfulnessGEN 3:15EXO 3:2MAT 6:33GAL 3:8GAL 3:13In this sermon, the speaker reflects on his own experience of burning out and being left as a heap of ashes. He then discusses the story of Moses and the burning bush as a lesson in understanding God's presence and power. The speaker emphasizes that it is not the size of the bush that matters, but rather whether God is in it. He also highlights the importance of waiting on God's timing and having audacious expectations. The sermon concludes with a reminder of Moses' discovery and the desire to be like a burning bush that continues to burn for God.
The Burning Bush
By Zac Poonen1.2K1:00:00EXO 3:2JOB 3:16PSA 146:3JER 1:5MAL 1:10ACT 5:1ROM 15:3
This sermon emphasizes the importance of preserving a pure testimony for God, focusing on the need to die to self, let go of personal opinions, and be filled with the Holy Spirit. It highlights the significance of being like a burning bush, where every impurity is burnt up, and God's presence dwells. The message calls for a deep commitment to live a life of holiness, free from worldly influences and distractions, and to seek a genuine encounter with God that transforms hearts and lives.
Dwelling With Everlasting Burnings (Tamil)
By Zac Poonen1.2K1:02:41EXO 3:2DEU 33:16ISA 33:14MAT 5:48ACT 17:30
This sermon emphasizes the importance of being a dwelling place for God, focusing on the need for holiness rather than grandeur. It highlights the concept of God's dwelling place being full of fire, symbolizing purification and continuous refinement. The message encourages believers to embrace a life of continual burning, seeking purity, forgiveness, and mercy in their relationships and interactions, ultimately reflecting God's character in their daily lives.
The Light Getting Brighter (Tamil)
By Zac Poonen1.2K1:01:20EXO 3:2
This sermon emphasizes the importance of true reverence and sincerity in our relationship with God, highlighting the need to be pure in heart to truly see God. It addresses the danger of falling into rituals without genuine understanding and the significance of being gathered in the name of Jesus to be saved from all sins. The speaker urges humility, unity, and a deep desire to be transformed by God's presence, comparing the church to a burning bush that must be continually consumed by God's fire.
The Rod of God
By Major Ian Thomas1.2K1:06:15DisciplineEXO 3:2EXO 4:1JAS 1:17In this sermon, the speaker emphasizes the importance of practicing the principles of the Bible rather than just mastering its doctrines. He warns against the danger of understanding the message but failing to apply it in one's life. The speaker uses the story of Moses as an example, highlighting how Moses initially doubted his ability to lead the Israelites out of Egypt. However, God appeared to Moses in a burning bush and commanded him to emancipate his people. The sermon concludes with a cautionary tale of a man who played with a small snake, thinking he had tamed it, but ultimately the snake killed him, symbolizing the destructive nature of sin.
The Incarnation of Christ
By John Wright1.1K48:37The IncarnationIncarnationThe Mystery of GodlinessGEN 16:7GEN 18:1GEN 22:11EXO 3:2ISA 7:14ISA 9:6MIC 5:2JHN 1:14PHP 2:71TI 3:16John Wright emphasizes the significance of the Incarnation of Christ, explaining how it is foundational to the Christian faith. He reflects on the pre-incarnate manifestations of Christ in the Old Testament, such as the angel of the Lord appearing to figures like Hagar, Abraham, and Jacob, illustrating God's continuous presence and interest in humanity. Wright highlights the mystery of godliness as expressed in 1 Timothy 3:16, affirming that God was manifest in the flesh through Jesus Christ. He connects Old Testament prophecies to their fulfillment in the New Testament, particularly focusing on the virgin birth and the divine nature of Christ. The sermon concludes with a call to recognize the profound mystery of God becoming man and the implications for believers today.
The Emptying of Moses
By E.A. Johnston1.0K19:28MosesEXO 3:2In this sermon, the speaker focuses on the life of Moses and how God took him through a difficult and trying time to make him more useful for His purpose. The speaker emphasizes the importance of being emptied of self and being brought to the end of oneself in order to go deeper with God and be more effectively used by Him. The sermon highlights the different graduation points of biblical figures like Jacob, Moses, Paul, and Peter, showing that each person goes through a unique journey but with the same instructor, God Himself. The speaker encourages listeners to trust in God's ways, even when they cannot understand His purpose, and to rest in Him, knowing that He works in them for His good pleasure.
Consuming Fire
By George Verwer53958:34Christian LifeEXO 3:2EXO 13:211KI 18:38MAT 6:33JHN 1:12ACT 2:3HEB 12:29In this sermon, the speaker shares his personal journey of faith and the challenges he faced in his search for truth. He initially questioned the exclusivity of Christianity and explored various religions. However, his encounter with the evangelist Billy Graham and hearing the simple message of the gospel transformed his life. The speaker reflects on his struggles with sin, including lying, gambling, and hatred, and how these habits controlled him. Ultimately, he emphasizes the need for everyone to recognize their sinfulness and the gift of eternal life through Jesus Christ.
Consuming Fire Eng to Nepali
By George Verwer4341:00:34MissionsEXO 3:2JHN 1:12HEB 12:29In this sermon, the speaker shares his personal journey of faith and the intellectual questions he had to grapple with. He talks about his initial skepticism towards Christianity and his exploration of various religions and philosophies. However, he eventually found his faith in Jesus Christ through the preaching of evangelist Billy Graham. The speaker emphasizes the importance of reading and studying Christian books as a way to deepen one's understanding of the faith. He also highlights the transformative power of God's love and grace in his own life.
The Question About the Resurrection
By S. Lewis Johnson39355:21ResurrectionEXO 3:2In this sermon, the preacher focuses on the topic of the resurrection. He begins by introducing the context of the sermon, which is a series of studies where Jesus engages with different groups of people. The preacher then delves into the story of Moses and the burning bush, highlighting how God revealed Himself as the God of Abraham, Isaac, and Jacob. He emphasizes the significance of God's statement, as it relates to the belief in resurrection. The preacher also addresses the importance of Jesus' resurrection, stating that without it, there would be no reason to believe in a loving and powerful God.
As He Said
By Stewart Ruch32818:59Christian LifeEXO 3:2MAT 28:1MAT 28:20JHN 10:10JHN 20:29In this sermon, Bishop Stuart Ruck discusses the topic of doubt and its impact on our joy. He emphasizes that doubt is like a thief that comes to steal, kill, and destroy. However, he highlights that the Bible and Jesus are not afraid of our doubt and are not overcome by it. Bishop Ruck then focuses on the testimony of the resurrection in Matthew 28, where the writers present a convincing account of Jesus' resurrection. He encourages listeners to bring their doubts and unbelief to the empty tomb and see for themselves that Jesus has risen.
(Radical Jesus) 29 Radical Prayer
By Glenn Meldrum32419:52PrayerEXO 3:2EZK 12:2MAT 6:7LUK 2:8JHN 1:10In this sermon, Glenn Meldrum emphasizes the importance of living out true faith without any room for regrets or indulging in worldly desires. He discusses the concept of having spiritual eyes to recognize God's presence in the world, contrasting it with the willful blindness of those who fail to see Jesus. Meldrum refers to Ezekiel's message about living among a rebellious people and encourages listeners to strive for a Spirit-filled life. He also gives admonishments for New Year's Eve, urging believers to only engage in activities that will bring them approval from Jesus and to abstain from substances that alter the mind and emotions.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
The angel of the Lord - Not a created angel certainly; for he is called יהוה Jehovah, Exo 3:4, etc., and has the most expressive attributes of the Godhead applied to him, Exo 3:14, etc. Yet he is an angel, מלאך malach, a messenger, in whom was the name of God, Exo 23:21; and in whom dwelt all the fullness of the Godhead bodily, Col 2:9; and who, in all these primitive times, was the Messenger of the covenant, Mal 3:1. And who was this but Jesus, the Leader, Redeemer, and Savior of mankind? See Clarke's note on Gen 16:7. A flame of fire, out of the midst of a bush - Fire was, not only among the Hebrews but also among many other ancient nations, a very significant emblem of the Deity. God accompanied the Israelites in all their journeying through the wilderness as a pillar of fire by night; and probably a fire or flame in the holy of holies, between the cherubim, was the general symbol of his presence; and traditions of these things, which must have been current in the east, have probably given birth, not only to the pretty general opinion that God appears in the likeness of fire, but to the whole of the Zoroastrian system of fire-worship. It has been reported of Zoroaster, or Zeradusht, that having retired to a mountain for the study of wisdom, and the benefit of solitude, the whole mountain was one day enveloped with flame, out of the midst of which he came without receiving any injury; on which he offered sacrifices to God, who, he was persuaded, had then appeared to him. M. Anquetil du Perron gives much curious information on this subject in his Zend Avesta. The modern Parsees call fire the off-spring of Ormusd, and worship it with a vast variety of ceremonies. Among the fragments attributed to Aeschylus, and collected by Stanley in his invaluable edition of this poet, p. 647, col. 1, we find the following beautiful verses: Χωριζε θνητων τον Θεον, και μη δοκει Ὁμοιον αυτῳ σαρκινον καθεσταναι. Ουκ οισθα δ' αυτον· ποτε μεν ὡς πυρ φαινεται Απλαστον ὁρμῃ· ποτε δ' ὑδωρ, ποτε δε γνοφος. "Distinguish God from mortal men; and do not suppose that any thing fleshly is like unto him. Thou knowest him not: sometimes indeed he appears as a formless and impetuous Fire, sometimes as water, sometimes as thick darkness." The poet proceeds: Τρεμει δ' ορη, και γαια, και πελεριος Βυθος θαλασσης, κωρεων ὑψος μεγα, Ὁταν επιβλεψῃ γοργον ομμα δεσποτου. "The mountains, the earth, the deep and extensive sea, and the summits of the highest mountains tremble whenever the terrible eye of the Supreme Lord looks down upon them." These are very remarkable fragments, and seem all to be collected from traditions relative to the different manifestations of God to the Israelites in Egypt, and in the wilderness. Moses wished to see God, but he could behold nothing but an indescribable glory: nothing like mortals, nothing like a human body, appeared at any time to his eye, or to those of the Israelites. "Ye saw no manner of similitude," said Moses, "on the day that the Lord spake unto you in Horeb, out of the midst of the Fire," Deu 4:15. But sometimes the Divine power and justice were manifested by the indescribable, formless, impetuous, consuming flame; at other times he appeared by the water which he brought out of the flinty rock; and in the thick darkness on Horeb, when the fiery law proceeded from his right hand, then the earth quaked and the mountain trembled: and when his terrible eye looked out upon the Egyptians through the pillar of cloud and fire, their chariot wheels were struck off, and confusion and dismay were spread through all the hosts of Pharaoh; Exo 14:24, Exo 14:25. And the bush was not consumed - 1. An emblem of the state of Israel in its various distresses and persecutions: it was in the fire of adversity, but was not consumed. 2. An emblem also of the state of the Church of God in the wilderness, in persecutions often, in the midst of its enemies, in the region of the shadow of death - yet not consumed. 3. An emblem also of the state of every follower of Christ: cast down, but not forsaken; grievously tempted, but not destroyed; walking through the fire, but still unconsumed! Why are all these preserved in the midst of those things which have a natural tendency to destroy them! Because God Is In The Midst Of Them; it was this that preserved the bush from destruction; and it was this that preserved the Israelites; and it is this, and this alone, that preserves the Church, and holds the soul of every genuine believer in the spiritual life. He in whose heart Christ dwells not by faith, will soon be consumed by the world, the flesh, and the devil.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Here, at Horeb, God appeared to Moses as the Angel of the Lord "in a flame of fire out of the midst of the thorn-bush" (סנה, βάτος, rubus), which burned in the fire and was not consumed. אכּל, in combination with איננּוּ, must be a participle for מאכּל. When Moses turned aside from the road or spot where he was standing, "to look at this great sight" (מראה), i.e., the miraculous vision of the bush that was burning and yet not burned up, Jehovah called to him out of the midst of the thorn-bush, "Moses, Moses (the reduplication as in Gen 22:11), draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground" (אדמה). The symbolical meaning of this miraculous vision, - that is to say, the fact that it was a figurative representation of the nature and contents of the ensuing message from God, - has long been admitted. The thorn-bush in contrast with the more noble and lofty trees (Jdg 9:15) represented the people of Israel in their humiliation, as a people despised by the world. Fire and the flame of fire were not "symbols of the holiness of God;" for, as the Holy One, "God is light, and in Him is no darkness at all" (Jo1 1:5), He "dwells in the light which no man can approach unto" (Ti1 6:16); and that not merely according to the New Testament, but according to the Old Testament view as well, as is evident from Isa 10:17, where "the Light of Israel" and "the Holy One of Israel" are synonymous. But "the Light of Israel became fire, and the Holy One a flame, and burned and consumed its thorns and thistles." Nor is "fire, from its very nature, the source of light," according to the scriptural view. On the contrary, light, the condition of all life, is also the source of fire. The sun enlightens, warms, and burns (Job 30:28; Sol. Sol 1:6); the rays of the sun produce warmth, heat, and fire; and light was created before the sun. Fire, therefore, regarded as burning and consuming, is a figurative representation of refining affliction and destroying punishment (Co1 3:11.), or a symbol of the chastening and punitive justice of the indignation and wrath of God. It is in fire that the Lord comes to judgment (Dan 7:9-10; Eze 1:13-14, Eze 1:27-28; Rev 1:14-15). Fire sets forth the fiery indignation which devours the adversaries (Heb 10:27). He who "judges and makes war in righteousness' has eyes as a flame of fire (Rev 19:11-12). Accordingly, the burning thorn-bush represented the people of Israel as they were burning in the fire of affliction, the iron furnace of Egypt (Deu 4:20). Yet, though the thorn-bush was burning in the fire, it was not consumed; for in the flame was Jehovah, who chastens His people, but does not give them over unto death (Psa 118:18). The God of Abraham, Isaac, and Jacob had come down to deliver His people out of the hand of the Egyptians (Exo 3:8). Although the affliction of Israel in Egypt proceeded from Pharaoh, yet was it also a fire which the Lord had kindled to purify His people and prepare it for its calling. In the flame of the burning bush the Lord manifested Himself as the "jealous God, who visits the sins of the fathers upon the children unto the third and fourth generations of them that hate Him, and showeth mercy unto thousands of them that love Him and keep His commandments" (Exo 20:5; Deu 5:9-10), who cannot tolerate the worship of another god (Exo 34:14), and whose anger burns against idolaters, to destroy them (Deu 6:15). The "jealous God" was a "consuming fire" in the midst of Israel (Deu 4:24). These passages show that the great sight which Moses saw not only had reference to the circumstances of Israel in Egypt, but was a prelude to the manifestation of God on Sinai for the establishment of the covenant (Exo 19 and 20), and also a representation of the relation in which Jehovah would stand to Israel through the establishment of the covenant made with the fathers. For this reason it occurred upon the spot where Jehovah intended to set up His covenant with Israel. But, as a jealous God, He also "takes vengeance upon His adversaries" (Nah 1:2.). Pharaoh, who would not let Israel go, He was about to smite with all His wonders (Exo 3:20), whilst He redeemed Israel with outstretched arm and great judgments (Exo 6:6). - The transition from the Angel of Jehovah (Exo 3:2) to Jehovah (Exo 3:4) proves the identity of the two; and the interchange of Jehovah and Elohim, in Exo 3:4, precludes the idea of Jehovah being merely a national God. The command of God to Moses to put off his shoes, may be accounted for from the custom in the East of wearing shoes or sandals merely as a protection from dirt. No Brahmin enters a pagoda, no Moslem a mosque, without first taking off at least his overshoes (Rosenm. Morgenl. i. 261; Robinson, Pal. ii. p. 373); and even in the Grecian temples the priests and priestesses performed the service barefooted (Justin, Apol. i. c. 62; Bhr, Symbol. ii. 96). when entering other holy places also, the Arabs and Samaritans, and even the Yezidis of Mesopotamia, take off their shoes, that the places may not be defiled by the dirt or dust upon them (vid., Robinson, Pal. iii. 100, and Layard's Nineveh and its Remains). The place of the burning bush was holy because of the presence of the holy God, and putting off the shoes was intended to express not merely respect for the place itself, but that reverence which the inward man (Eph 3:16) owes to the holy God.
Jamieson-Fausset-Brown Bible Commentary
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 (Exo 3:4, Exo 3:6), 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.
John Gill Bible Commentary
And the Angel of the Lord appeared unto him,.... Not a created angel, but the Angel of God's presence and covenant, the eternal Word and Son of God; since he is afterwards expressly called Jehovah, and calls himself the God of Abraham, Isaac, and Jacob, which a created angel would never do: the appearance was: in a flame of fire, out of the midst of a bush; not in a tall, lofty, spreading oak or cedar, but in a low thorny bramble bush, which it might have been thought would have been consumed in an instant of time: and he looked, and, behold, the bush burned with fire, and the bush was not consumed; this was not imaginary, but a real thing; there wassuch a bush, and Jehovah appeared in it in this manner, and though it was all on fire yet was not consumed, but remained entire after it: reference is frequently had to it as a matter of fact, Deu 33:16. Artapanus (g), an Heathen writer, had got some hint of it; his account is this, that while Moses was praying to God, and entreating the afflictions of his people might cease, he was propitious to him, and on a sudden fire broke out of the earth and burned, when there was no matter nor anything of a woody sort in the place: nor need this account Moses gives be thought incredible, when so many things similar to it are affirmed by Heathen writers, who speak of a whole forest in flames without fire, and of a spear that burned for two hours, and yet nothing of it consumed; and of a servant's coat all on fire, and yet after it was extinguished no trace or mark of the flames were to be seen on it; and several other things of the like kind are related by Huetius (h) out of various authors: as to the mystical signification of this bush, some make it to be a type of Christ, and of his manifestation in the flesh; of the union of the two natures in him, and of their distinction of the glory of the one, and of the meanness of the other; of his sustaining the wrath of God, and remaining fearless and unhurt by it; and of his delivering and preserving his people from it: the Jews commonly interpret it of the people of Israel, in the furnace of affliction in Egypt, and yet not consumed; nay, the more they were afflicted the more they grew; and it may be a symbol of the church and people of God, in all ages, under affliction and distress: they are like to a thorn bush both for their small quantity, being few, and for their quality, in themselves weak and strengthless, mean and low; have about them the thorns of corruptions and temptations, and who are often in the fire of afflictions and persecutions, yet are not consumed; which is owing to the person, presence, power, and grace of Christ being among them; See Gill on Act 7:30. (g) Apud Euseb. ib. c. 27. p. 434. (h) Alnetan. Quaest. l. 2. c. 12. sect. 10. p. 193, 194.
Tyndale Open Study Notes
3:2 Technically, the angel of the Lord is the Lord’s officially authorized envoy, but the expression may be used more broadly of other visible manifestations of the Lord (see Gen 16:9-13; Judg 13:3, 6, 21-22). • In the Bible, blazing fire often represents God’s transcendent holiness (see Exod 19:18; Gen 15:17; 1 Kgs 18:38-39; Isa 33:14). • didn’t burn up: This may show that God does not wish to consume the vehicle that he sets ablaze for his purposes.