Exodus 3:5
Verse
Context
Moses at the Burning Bush
4When the LORD saw that he had gone over to look, God called out to him from within the bush, “Moses, Moses!” “Here I am,” he answered. 5“Do not come any closer,” God said. “Take off your sandals, for the place where you are standing is holy ground.” 6Then He said, “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” At this, Moses hid his face, for he was afraid to look at God.
Sermons






Summary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Put off thy shoes - It is likely that from this circumstance all the eastern nations have agreed to perform all the acts of their religious worship barefooted. All the Mohammedans, Brahmins, and Parsees do so still. The Jews were remarked for this in the time of Juvenal; hence he speaks of their performing their sacred rites barefooted; Sat. vi., ver. 158: Observant ubi festa mero pede sabbata reges. The ancient Greeks did the same. Jamblichus, in the life of Pythagoras, tells us that this was one of his maxims, Ανυποδητος θυε και προσκυνει, Offer sacrifice and worship with your shoes off. And Solinus asserts that no person was permitted to enter into the temple of Diana, in Crete, till he had taken off his shoes. "Aedem Numinis (Dianae) praeterquam nudus vestigio nulles licito ingreditur." Tertullian observes, de jejunio, that in a time of drought the worshippers of Jupiter deprecated his wrath, and prayed for rain, walking barefooted. "Cum stupet caelum, et aret annus, nudipedalia, denunciantur." It is probable that נעלים nealim, in the text, signifies sandals, translated by the Chaldee סנדל sandal, and סנדלא sandala, (see Gen 14:23), which was the same as the Roman solea, a sole alone, strapped about the foot As this sole must let in dust, gravel, and sand about the foot in travelling, and render it very uneasy, hence the custom of frequently washing the feet in those countries where these sandals were worn. Pulling off the shoes was, therefore, an emblem of laying aside the pollutions contracted by walking in the way of sin. Let those who name the Lord Jesus Christ depart from iniquity. In our western countries reverence is expressed by pulling off the hat; but how much more significant is the eastern custom! "The natives of Bengal never go into their own houses with their shoes on, nor into the houses of others, but always leave their shoes at the door. It would be a great affront not to attend to this mark of respect when visiting; and to enter a temple without pulling off the shoes would be an unpardonable offense." - Ward. The place whereon thou standest is holy ground - It was not particularly sanctified by the Divine presence; but if we may credit Josephus, a general opinion had prevailed that God dwelt on that mountain; and hence the shepherds, considering it as sacred ground, did not dare to feed their flocks there. Moses, however, finding the soil to be rich and the pasturage good, boldly drove his flock thither to feed on it - Antiq., b. ii., c. xii., s. 1.
Jamieson-Fausset-Brown Bible Commentary
put off thy shoes--The direction was in conformity with a usage which was well known to Moses, for the Egyptian priests observed it in their temples, and it is observed in all Eastern countries where the people take off their shoes or sandals, as we do our hats. But the Eastern idea is not precisely the same as the Western. With us, the removal of the hat is an expression of reverence for the place we enter, or rather of Him who is worshipped there. With them the removal of the shoes is a confession of personal defilement and conscious unworthiness to stand in the presence of unspotted holiness.
John Gill Bible Commentary
And he said, draw not nigh hither,.... Keep a proper distance: put off thy shoes from off thy feet; dust and dirt cleaving to shoes, and these being ordered to be put off from the feet, the instrument of walking, show that those that draw nigh to God, and are worshippers of him, ought to be of pure and holy lives and conversations: for the place whereon thou standest is holy ground; not that there was any inherent holiness in this spot of ground more than in any other, which ground is not capable of; but a relative holiness on account of the presence of God here at this time, and was not permanent, only while a pure and holy God was there: hence, in after times, the temple being the place of the divine residence, the priests there performed their services barefooted, nor might a common person enter into the temple with his shoes on (k); and to this day the Jews go to their synagogues barefooted on the day of atonement (l), to which Juvenal (m) seems to have respect; and from hence came the Nudipedalia among the Heathens, and that known symbol of Pythagoras (n), "sacrifice and worship with naked feet": in this manner the priests of Diana sacrificed to her among the Cretians and other people (o); and so the priests of Hercules did the same (p); the Brahmans among the Indians never go into their temples without plucking off their shoes (q); so the Ethiopian Christians, imitating Jews and Gentiles, never go into their places of public worship but with naked feet (r), and the same superstition the Turks and Mahometans observe (s). (k) Misn. Beracot, c. 9. sect. 5. (l) Buxtorf. Jud Synagog. c. 30. p. 571. (m) "Observant ub. festa mero pede Sabbata reges." Satyr. 6. (n) Jamblichus de Vita Pythagor. Symbol. 3. (o) Solin. Polyhistor. c. 16. Strabo, l. 12. p. 370. (p) Silius de Bello Punic, l. 3. (q) Rogerius de Relig. Brachman. l. 2. c. 10. apud Braunium de vest. sacerdot. l. 1. c. 3. p. 66. (r) Damianus a Goes apud Rivet. in loc. (s) Pitts's Account of the Relig. and Manners of the Mahometans, c. 6. p. 38. 81. Georgieviz. de Turc. Moribus, c. 1. p. 11. Sionita de Urb. Oriental. & Relig. c. 7. p. 18. c. 10. p. 34.
Tyndale Open Study Notes
3:5 The soil around the bush was holy ground, while the soil on the bottom of Moses’ sandals was common. The common cannot touch the holy without being transformed or destroyed (see “Clean, Unclean, and Holy” Theme Note). At the outset of the Exodus, God was making it plain that he is absolutely “other” than his creation, a reality that cannot be overlooked in a proper divine-human relationship. The word holy occurs only a few times in the Bible prior to Exod 3:5. It now becomes the central descriptor of God in the Old Testament. In other Semitic languages, the same root occurs infrequently. It does not describe a moral quality in these other languages but simply what is “other than” human. The pagan gods, for instance, were “holy” only in the sense of being “other”—they did everything humans do, good and evil, but on a larger scale. In the Bible, by contrast, moral perfection is a central idea of the term holy. The one true God is the only being in the universe who truly stands apart from this world and is worthy of being called “holy” in this general sense. The true God is perfectly consistent and moral in his character. Here, at the burning bush, God revealed his otherness. Later at Sinai, he revealed his moral character in his requirements for those who would be his covenant partners (see Exod 19:6; 20:1–23:33; see also Lev 11:45; 1 Pet 1:13-16).
Exodus 3:5
Moses at the Burning Bush
4When the LORD saw that he had gone over to look, God called out to him from within the bush, “Moses, Moses!” “Here I am,” he answered. 5“Do not come any closer,” God said. “Take off your sandals, for the place where you are standing is holy ground.” 6Then He said, “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” At this, Moses hid his face, for he was afraid to look at God.
- Scripture
- Sermons
- Commentary
Be Still
By Leonard Ravenhill13K54:27Waiting On GodEXO 3:51KI 22:19PSA 46:7PSA 46:10ISA 40:26MAT 5:3LUK 21:34In this sermon, the preacher emphasizes the importance of being still and knowing that God is in control. He encourages the audience to develop a deep and loving relationship with God. The preacher also mentions the need for a new verse to be written, expressing not only a love for Jesus but also a love for God. He shares a personal anecdote about preaching in a church and requesting the congregation to sing the hymn "My Faith Looks Up to Thee." The sermon also touches on the story of Moses and his encounter with God on the mountain, highlighting the transformative power of such experiences. The preacher warns against seeking blessings without giving anything in return and emphasizes the need to fully surrender to God. He mentions the concept of the bride of Christ and suggests that not everyone will be part of this select group. The sermon concludes with a reminder that God is with us, even in the midst of a chaotic world.
A Holy Nation
By T. Austin-Sparks9.4K33:17ChurchEXO 3:5EXO 14:29MAT 21:42MAT 21:441PE 2:71PE 2:9In this sermon, the speaker emphasizes the importance of separation from the world in the life of Abraham. God called Abraham to leave his country, his family, and his father's house in order to establish a people of a different kind. The speaker highlights how God demonstrated the evil nature of the world through the plagues in Egypt and how He met Moses at the burning bush to deliver His people from the power of darkness. The sermon also mentions the Israelites' struggle with their hearts still being attached to Egypt even after being physically separated, and how crossing the Jordan River symbolized their hearts finally being out of Egypt. The speaker concludes by emphasizing the need for believers to be separated unto God and live a holy life that leaves a mark for God.
Dedicated to God Not Man
By Major Ian Thomas7.3K34:59DedicationEXO 3:1EXO 3:5ACT 7:20ACT 7:221CO 1:27PHP 2:12In this sermon, the speaker emphasizes the importance of understanding the essential principles of the Christian life. He begins by discussing Moses and how he was learned in the wisdom of the Egyptians and mighty in words and deeds. The speaker highlights how Moses was miraculously preserved by God and chosen to deliver the Israelites from the Egyptians. He then addresses the audience, reminding them that God is not unconcerned or incompetent, but rather the Lord of the heart and all of history. The speaker encourages the audience to learn from the examples of Hudson Taylor, A.B. Simpson, and George Miller, who were ordinary individuals who qualified in the School of Failure and discovered that apart from God, they were nothing. The sermon concludes with a reference to Moses encountering the burning bush and God reminding him that even something remarkable like a burning bush would eventually burn out, but God is eternal and unchanging.
Apostolic Commission
By Art Katz6.0K41:23ApostolicEXO 3:2EXO 3:5EXO 3:7EXO 3:10EXO 3:12ACT 7:25ACT 7:35In this sermon, the speaker emphasizes the importance of not panicking or feeling overwhelmed when trying to understand the message of God. He encourages the audience to take what they can from the sermon and trust that if it is a word sent by God, it will become clear and meaningful in the future. The speaker then delves into the story of Moses and the burning bush, highlighting the encounter as a revelation of God in a form that Moses did not anticipate. The sermon emphasizes the need to communicate and make known the awe-inspiring nature of God, rather than creating a limited image of Him.
Just Before the Battle
By Warren Wiersbe5.3K33:35GEN 39:4EXO 3:5JOS 5:131SA 17:34NEH 1:11LUK 16:10In this sermon, the preacher discusses the story of Joshua and his encounter with the Lord Jesus Christ. Joshua made four important discoveries that night. Firstly, he realized that he was not alone in his leadership role, highlighting the loneliness that often comes with leadership. Secondly, Joshua recognized that he was standing on holy ground, emphasizing the sacredness of his encounter with God. Thirdly, Joshua encountered the captain of the Lord's host, who assured him of victory over Jericho. Lastly, the preacher mentions the story of David, who also discovered that he had already won the battle before it even began. The sermon encourages listeners to trust in God's promises and to overcome worry and frustration.
Future Trends for the Body of Christ
By Art Katz4.5K1:21:51Body Of ChristGEN 12:3EXO 3:5JOS 3:1JOS 5:13ISA 43:2MAT 6:33ROM 11:25In this sermon, the speaker emphasizes the importance of paying attention to the things that are at hand rather than being distracted by distant and exciting things. He shares a personal experience of being convicted by God to go and share his faith with someone in Denmark. The speaker also discusses the significance of marriage, stating that it is not an accident but a divine plan from God. He encourages the audience to be prepared for the end times and to support ministers through prayer and fasting.
Gethsemane - the Last Battle
By Alan Redpath3.8K33:56GethsemaneEXO 3:5MAT 4:10MAT 26:41MRK 14:36LUK 22:44ACT 16:251CO 11:23In this sermon, the preacher focuses on the events leading up to the crucifixion of Jesus Christ. He begins by emphasizing the loneliness and anguish that Jesus experienced in the Garden of Gethsemane. Jesus sought comfort in human friendship but found none, so he turned to prayer. The preacher highlights the persistent and fervent prayer of Jesus, which brought him comfort and strength. The sermon also explores the cause of Jesus' agony in the garden, emphasizing his willingness to do the will of God even if it meant obedience unto death.
(Exodus) Exodus 3:1-2
By J. Vernon McGee3.4K07:28ExpositionalEXO 3:2EXO 3:5JER 31:35MAT 6:33In this sermon, the chaplain discusses the significance of the burning bush in the book of Exodus. He emphasizes that the burning bush is a symbol of God's presence and holiness. The chaplain also highlights the importance of approaching God with reverence and respect. He further mentions that the existence of the nation of Israel is a proof of the Word of God. The sermon concludes with a reference to a historical anecdote about the emperor of Germany seeking proof of the Bible's authenticity.
Gift Our Lord Brought to the World - Part 1
By A.W. Tozer3.2K35:22Free GiftEXO 3:5MAT 6:33JHN 3:16JHN 3:18ROM 5:8EPH 2:8In this sermon, the preacher reflects on a tragic incident in Italy where a train carrying students home for Christmas breaks and results in the death of seventy-eight students. He highlights the contrast between the value placed on the human race as a whole and the disregard for individual lives. The preacher then turns to the scripture from the book of John, emphasizing the profound significance of the message that God loved the world so much that He gave His only Son for its salvation. He acknowledges the difficulty of fully comprehending and preaching on such a powerful and concentrated text, but recognizes its importance, especially on the day before Christmas.
Holiness and Redemption
By B.H. Clendennen2.3K42:42RedemptionEXO 3:5LEV 11:1NUM 3:13NUM 8:17ISA 58:1MRK 9:17JHN 19:30In this sermon, the preacher discusses how God reveals himself as the redeemer of his chosen people. He allowed them to go through oppression, slavery, and misery to prepare their hearts for redemption. The Passover is seen as a transition from the physical to the spiritual, symbolizing God's deliverance from bondage and the angel of death. The preacher emphasizes the need for believers to be conformed to Christ and to focus on the spiritual rather than the temporal things of the world.
The Ark of the Covenant: Around Jericho Part Iii
By Roy Hession1.9K53:54Ark Of The CovenantEXO 3:5JOS 6:13JOS 6:20ISA 64:4MRK 11:24EPH 6:12COL 2:14In this sermon, the speaker emphasizes the importance of cooperating with God's instructions, even when they seem feeble or unlikely to bring about victory. He uses the story of Joshua and the battle of Jericho as an example. The speaker highlights the significance of shouting and praising God in faith, even before seeing the walls of opposition come down. He also shares a personal anecdote about the power of prayer and waiting on God's timing. The sermon concludes with the reminder that leaders are servants before God and that Jesus is the ultimate captain of the hosts of the Lord.
Truths From Israel's History, Part 3 - Captain of the Lord's Host
By Ed Miller1.7K1:05:49EXO 3:5JOS 5:13LUK 10:4JHN 6:45In this sermon, the preacher focuses on the encounter between Joshua and the captain of the Lord's host. Joshua is surprised to see a man with a drawn sword standing opposite him near Jericho. The man reveals himself as the captain of the host of the Lord and instructs Joshua to remove his sandals because he is standing on holy ground. The preacher emphasizes that this encounter was a real and frightening experience for Joshua, highlighting the importance of being open to God's surprises in our lives. The sermon also briefly mentions the key events in Israel's redemptive history, including the crossing of the Jordan, the establishment of the base at Gilgal, the taking of Jericho, and the defeat and subsequent victory at Ai.
Behold My Servant: Who Has Believed Our Report?
By J. Glyn Owen1.7K59:32ServanthoodEXO 3:5ISA 52:13ISA 53:1ISA 53:5ISA 53:10MAT 6:33In this sermon, the speaker discusses the difference between the past and future tense in relation to the servant song in Isaiah. The servant song begins with a future tense, stating that the servant will act wisely and be highly exalted. The speaker suggests that the prophet is referring to the main thrust of his message, which is the revelation of the servant of Jehovah as the arm of the Lord to believers. The speaker also highlights the different tenses used in different translations of the passage, with the NIV and RSV using past tense and the King James version using future tense. The sermon emphasizes the importance of believing in the report of the servant and the revelation of the arm of the Lord.
From Simon to Peter #3 - Simon's Confrontation by Jesus Christ
By J. Glyn Owen1.4K53:55Simon to PeterEXO 3:5MAT 16:18MAT 28:19JHN 1:29JHN 1:41ACT 9:4ROM 1:16In this sermon, the preacher focuses on the story of Simon, also known as Peter, and how he was brought to Jesus by John the Baptist and his own brother Andrew. The preacher emphasizes the importance of both realism and self-revelation in understanding oneself and others. He highlights that while John and Andrew played a role in bringing Simon to Jesus, ultimately it was only through a personal encounter with Jesus that Simon's life was transformed. The preacher also emphasizes the need for multiple individuals to be involved in bringing sinners to Jesus and the balance between the harsh aspects of the law and the representation of love and care.
A Broken and Contrite Spirit
By R. Edward Miller1.4K53:15Contrite SpiritEXO 3:5ISA 66:1MAT 6:33In this sermon, the speaker emphasizes the importance of experiential knowledge over theoretical knowledge. He argues that true understanding comes from personal experience and experimentation, rather than simply acquiring mental concepts. The speaker uses the example of a high school teacher teaching about electric currents in the human body to illustrate his point. He suggests that churches often struggle because they lack firsthand experience with the power of the Holy Spirit, and therefore cannot effectively guide or direct it. The speaker encourages listeners to seek a deep, personal encounter with God in order to truly know and understand Him.
K-501 the Holocaust as Judgment (2 of 2)
By Art Katz1.3K20:44HolocaustEXO 3:5EXO 14:15PSA 85:10PRO 14:34MAT 6:33ACT 2:38ROM 1:18In this sermon, the speaker reflects on the changing role of children in society and the impact of World War I. They emphasize the destructive nature of war and the failure of attempts to restore peace through democracy. The speaker calls for a deeper consecration to God and a recognition of His triune nature. They also emphasize the importance of embracing God's judgment and discipline, as well as the need for a change in the church's perspective on historical events such as the Holocaust.
True Christianity - Part 2
By Joshua Daniel1.2K25:50EXO 3:52CH 7:1PSA 51:17ISA 57:15MIC 6:8MAT 23:12JAS 4:101PE 5:6This sermon emphasizes the importance of seeking the true heart cry for God rather than being satisfied with superficial forms of religion. It calls for humility, repentance, and seeking God's face to experience His healing and forgiveness. The message highlights the need for genuine devotion, acknowledging past wrongdoings, and humbling ourselves before God to make our Christianity relevant in today's world.
God's Bailout Plan
By Ricky Bradshaw1.2K00:00HumilityEXO 3:52CH 7:122CH 7:14ACT 1:81CO 2:4EPH 4:3JAS 5:16In this sermon, the speaker addresses the issue of grasshoppers eating crops as a reflection of the economy. He emphasizes that God's plan is for His people to return to a love relationship with Him. The speaker highlights the importance of humility as a spiritual discipline that is lacking in the church today, contrasting it with pride. He also discusses the role of prayer in difficult times, emphasizing that trusting in the Lord and not politicians is crucial. The speaker suggests that the problems in the world may be a result of the greed and sins of God's people, and believes that America has been under God's remedial judgment for the past 40 years.
The Great Transaction
By Ronald Glass1.1K59:19RevivalEXO 3:52CH 7:14PSA 24:3ISA 57:15MAT 6:33ACT 2:1JAS 4:8In this sermon, the speaker discusses the path to spiritual awakening and revival. The sermon begins with the story of King Solomon dedicating the temple in Jerusalem, where fire came down from heaven and the glory of the Lord filled the house. The speaker then transitions to the story of Evan Roberts, a young revivalist who fervently prayed for a man's victory over Satan. The sermon emphasizes the importance of agonizing in prayer and seeking God's face, rather than focusing on organizational leadership. The speaker also references the example of Daniel, who prayed despite facing persecution.
I Am - Do Not Doubt
By Erlo Stegen1.0K1:05:50DoubtingEXO 3:5MAT 5:21MAT 5:27MAT 5:38MAT 5:43MAT 28:16In this sermon, the preacher begins by praying for the congregation to experience God's voice and word in their hearts. He then reads from Matthew 28:16-20, where Jesus commissions his disciples to go and make disciples of all nations. The preacher shares a story about a man named Mr. Begge who had turned away from the Lord but was called by God to go and see him. Despite his initial reluctance, Mr. Begge obeyed and went to see the man, who was on the verge of taking his own life. Through this encounter, Mr. Begge repented and turned back to God. The preacher concludes by asking the congregation if they are at the place where God has appointed them to be.
Revival and the Holiness of God
By Sammy Tippit94930:35RevivalGEN 1:1GEN 22:1EXO 3:5ISA 6:1JHN 3:30In this sermon, the speaker emphasizes the importance of knowing the holy God in order to dispel the power of evil in the land. He references Revelation 12:11, which states that believers overcome Satan through the blood of the Lamb, the word of their testimony, and their willingness to sacrifice their lives. The speaker shares a story about the power of prayer and faith in the face of persecution, highlighting the example of a man who prayed for his sons while in prison and saw them succeed academically despite opposition. The sermon concludes with the speaker's personal experience of preaching through the book of Genesis and witnessing the transformative power of the Word of God.
Call to the Fellowship of God's Son
By Stephen Kaung93548:10EXO 3:5MAT 18:201CO 1:11CO 1:92TI 2:13In this sermon, the preacher focuses on the exhortation given by the Apostle Paul in 1 Corinthians. The exhortation is to be perfectly united in the same mind and opinion, without divisions among believers. The preacher emphasizes that saying the same thing does not mean blindly following a party line, but rather finding unity despite having different minds and opinions. The sermon highlights the sacrifice and love of God in giving up his only begotten Son to bring humanity into fellowship with him. The preacher also reminds the audience of the positive statement in 1 Corinthians that God is faithful and has called believers into the fellowship of his Son, Jesus Christ.
The Holy One of Israel
By Bryan Anthony8741:10:47IsraelEXO 3:5PSA 99:5ISA 6:1ISA 53:5MAT 28:19ACT 1:8ROM 3:23In this sermon, the preacher emphasizes the need for the church to rediscover the holiness of God. He describes a vision of Isaiah in which he sees the Lord seated on a throne, surrounded by seraphim proclaiming his holiness. The preacher highlights the impact of encountering God's holiness, leading to a recognition of one's own sinfulness and a desire for forgiveness. He also emphasizes the importance of allowing the truth of God's holiness to transform our hearts and increase our reverence for Him. The sermon encourages believers to seek a deeper understanding of God's holiness and to allow it to shape their lives.
Bristol Conference 1975-02 1 Timothy - Chapter 1:
By Stan Ford77442:34EXO 3:5DEU 19:15LUK 3:22LUK 24:4In this sermon, the preacher begins by highlighting various biblical events where God gave instructions or commands. He mentions how God gave the Ten Commandments to Moses and how three thousand people were killed when they worshipped a golden calf. He also mentions how God gave the Holy Spirit to three thousand people and how Moses took off his shoes when God spoke to him from a burning bush. The preacher then transitions to discussing the importance of love and behaving properly in the church. He emphasizes the need to contend for the truth, combat error, and correct misunderstandings. The sermon concludes with a focus on the charge given to Timothy and the career of Paul in extolling divine law. The preacher references the importance of having multiple witnesses to establish truth and mentions the affirmation of Jesus as the beloved Son of God by the Father.
Old Testament Survey - Part 11
By Dick Woodward54327:28EXO 3:5This sermon delves into the heart of the message of the book of Exodus, focusing on the unique people of God being developed into a nation, the problem of slavery they face in Egypt, and the miraculous deliverance orchestrated by God through Moses. It emphasizes the allegorical application of slavery to our lives, highlighting the need for deliverance from sin's power. The significant role of Moses as a prophet, deliverer, and contributor of the word of God and worship is explored, showcasing his journey of humility and obedience to God's call.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Put off thy shoes - It is likely that from this circumstance all the eastern nations have agreed to perform all the acts of their religious worship barefooted. All the Mohammedans, Brahmins, and Parsees do so still. The Jews were remarked for this in the time of Juvenal; hence he speaks of their performing their sacred rites barefooted; Sat. vi., ver. 158: Observant ubi festa mero pede sabbata reges. The ancient Greeks did the same. Jamblichus, in the life of Pythagoras, tells us that this was one of his maxims, Ανυποδητος θυε και προσκυνει, Offer sacrifice and worship with your shoes off. And Solinus asserts that no person was permitted to enter into the temple of Diana, in Crete, till he had taken off his shoes. "Aedem Numinis (Dianae) praeterquam nudus vestigio nulles licito ingreditur." Tertullian observes, de jejunio, that in a time of drought the worshippers of Jupiter deprecated his wrath, and prayed for rain, walking barefooted. "Cum stupet caelum, et aret annus, nudipedalia, denunciantur." It is probable that נעלים nealim, in the text, signifies sandals, translated by the Chaldee סנדל sandal, and סנדלא sandala, (see Gen 14:23), which was the same as the Roman solea, a sole alone, strapped about the foot As this sole must let in dust, gravel, and sand about the foot in travelling, and render it very uneasy, hence the custom of frequently washing the feet in those countries where these sandals were worn. Pulling off the shoes was, therefore, an emblem of laying aside the pollutions contracted by walking in the way of sin. Let those who name the Lord Jesus Christ depart from iniquity. In our western countries reverence is expressed by pulling off the hat; but how much more significant is the eastern custom! "The natives of Bengal never go into their own houses with their shoes on, nor into the houses of others, but always leave their shoes at the door. It would be a great affront not to attend to this mark of respect when visiting; and to enter a temple without pulling off the shoes would be an unpardonable offense." - Ward. The place whereon thou standest is holy ground - It was not particularly sanctified by the Divine presence; but if we may credit Josephus, a general opinion had prevailed that God dwelt on that mountain; and hence the shepherds, considering it as sacred ground, did not dare to feed their flocks there. Moses, however, finding the soil to be rich and the pasturage good, boldly drove his flock thither to feed on it - Antiq., b. ii., c. xii., s. 1.
Jamieson-Fausset-Brown Bible Commentary
put off thy shoes--The direction was in conformity with a usage which was well known to Moses, for the Egyptian priests observed it in their temples, and it is observed in all Eastern countries where the people take off their shoes or sandals, as we do our hats. But the Eastern idea is not precisely the same as the Western. With us, the removal of the hat is an expression of reverence for the place we enter, or rather of Him who is worshipped there. With them the removal of the shoes is a confession of personal defilement and conscious unworthiness to stand in the presence of unspotted holiness.
John Gill Bible Commentary
And he said, draw not nigh hither,.... Keep a proper distance: put off thy shoes from off thy feet; dust and dirt cleaving to shoes, and these being ordered to be put off from the feet, the instrument of walking, show that those that draw nigh to God, and are worshippers of him, ought to be of pure and holy lives and conversations: for the place whereon thou standest is holy ground; not that there was any inherent holiness in this spot of ground more than in any other, which ground is not capable of; but a relative holiness on account of the presence of God here at this time, and was not permanent, only while a pure and holy God was there: hence, in after times, the temple being the place of the divine residence, the priests there performed their services barefooted, nor might a common person enter into the temple with his shoes on (k); and to this day the Jews go to their synagogues barefooted on the day of atonement (l), to which Juvenal (m) seems to have respect; and from hence came the Nudipedalia among the Heathens, and that known symbol of Pythagoras (n), "sacrifice and worship with naked feet": in this manner the priests of Diana sacrificed to her among the Cretians and other people (o); and so the priests of Hercules did the same (p); the Brahmans among the Indians never go into their temples without plucking off their shoes (q); so the Ethiopian Christians, imitating Jews and Gentiles, never go into their places of public worship but with naked feet (r), and the same superstition the Turks and Mahometans observe (s). (k) Misn. Beracot, c. 9. sect. 5. (l) Buxtorf. Jud Synagog. c. 30. p. 571. (m) "Observant ub. festa mero pede Sabbata reges." Satyr. 6. (n) Jamblichus de Vita Pythagor. Symbol. 3. (o) Solin. Polyhistor. c. 16. Strabo, l. 12. p. 370. (p) Silius de Bello Punic, l. 3. (q) Rogerius de Relig. Brachman. l. 2. c. 10. apud Braunium de vest. sacerdot. l. 1. c. 3. p. 66. (r) Damianus a Goes apud Rivet. in loc. (s) Pitts's Account of the Relig. and Manners of the Mahometans, c. 6. p. 38. 81. Georgieviz. de Turc. Moribus, c. 1. p. 11. Sionita de Urb. Oriental. & Relig. c. 7. p. 18. c. 10. p. 34.
Tyndale Open Study Notes
3:5 The soil around the bush was holy ground, while the soil on the bottom of Moses’ sandals was common. The common cannot touch the holy without being transformed or destroyed (see “Clean, Unclean, and Holy” Theme Note). At the outset of the Exodus, God was making it plain that he is absolutely “other” than his creation, a reality that cannot be overlooked in a proper divine-human relationship. The word holy occurs only a few times in the Bible prior to Exod 3:5. It now becomes the central descriptor of God in the Old Testament. In other Semitic languages, the same root occurs infrequently. It does not describe a moral quality in these other languages but simply what is “other than” human. The pagan gods, for instance, were “holy” only in the sense of being “other”—they did everything humans do, good and evil, but on a larger scale. In the Bible, by contrast, moral perfection is a central idea of the term holy. The one true God is the only being in the universe who truly stands apart from this world and is worthy of being called “holy” in this general sense. The true God is perfectly consistent and moral in his character. Here, at the burning bush, God revealed his otherness. Later at Sinai, he revealed his moral character in his requirements for those who would be his covenant partners (see Exod 19:6; 20:1–23:33; see also Lev 11:45; 1 Pet 1:13-16).