Exodus 3:1-6

MAIN HOMILETICS OF THE PARAGRAPH.— Exodus 3:1

MAN IN RELATION TO MYSTERY

I. That sometimes men meet with mystery in the pursuit of their daily calling. “Now Moses kept the flock of Jethro.” Very often, in the pursuit of daily work are good and heroic men—who are in the path of Providence—called upon to witness great sights, such as are not permitted to weak, restless, and unthinking souls. The daily avocation of a good man may lead into mystery—or break into heavenly vision at any point—which shall conduct him into a higher sphere of toil. The calling may be humble, it may not be that of preacher—student—philanthropist, but simply that of shepherd; yet, if prosecuted in quietude—in prayerful spirit—with an outlook toward God—it is not far from the mystery of the burning bush. God always rewards diligent and faithful men—gives them great sights—of truth—of hope—calls them to a higher service—renders them conscious of a Divine companionship—holds converse with them.

1. This vision was unexpected. There was nothing to indicate its advent—the desert was silent—unbroken by the sound of heavenly messenger—the bush casually attracted the attention of Moses. As a rule, the Divine Being does not warn men of vision and mystery—else they would make unusual preparation to welcome it. The design of mystery is to test—appeal—to the normal condition of our manhood, hence the need of always having our moral nature in the calm, quiet exercise of its power, ever ready for communion with the spirit-world.

2. This vision was educational. It taught Moses the solemnity of life—the crisis of his nation’s suffering—the solution of his own past history—the destiny of his prior training—in the palace and in the desert—it gave him a glimpze into his great future—it showed him that his life was deeply allied to that of his brethren—to the divine administration of Heaven. The symbolism of the vision was most impressive—it would awe his soul—he was in personal contact with God which is always educational to man. He is made conscious of a Divine commission to his future work—this a source of strength—comfort—inspiration to him. This communion with the mystery of the burning bush was most important—gave a new impetus to his being—awakened new thoughts—emotions—prayers—which never died away from the great temple of his soul. The vision was educational to him in the very truest sense of the word.

II. That sometimes mystery is associated with things of a very ordinary character. “Out of the midst of a bush.” Here it is associated with a bush of the desert. The flame did not descend and rush along the great mountains, near the lonely shepherd, lighting up the desert with a grandeur altogether magnificent: this might have been more tragic—more wild—imposing—but it would not have been so divinely educational as this unconsumed bush—Moses would have been startled—would have fled—the turbulent energies of his soul would have been awakened. Whereas this vision was calm—it made him peaceful—it was full of the heavenly—it elevated his spirit to sublimity—it was progressive—the bush burning—then the voice directing him how to approach—and lastly the revelation of its indwelling Divinity. Thus, the instruction in this case would be more gradual—effective. God knows the best methods of communication with human souls. And so it is now. The smallest—the most trivial—the apparently-unmeaning—things—events of life—are full of mystery—contain a heavenly presence—a divine voice—will teach a reflective spirit—will become an impulse to a higher life—avocation. The bushes of life are full of mystery. The world is a great secret—is vocal with messages of freedom to listening souls.

III. That mystery should be investigated with the utmost devotion of soul. “Put off thy shoes from off thy feet.”

1. There must be devotion in opposition to levity.

2. There must be devotion in opposition to curiosity. Why this devotion:—

(1) Because mystery is holy. It is holy ground—the Divine indwelling in the bush consecrates it—it leads to moral elevation—must therefore command reverence.

(2.) Because mystery is authoritative. It commands us to take off our shoes. Its authority is Divine—will be recognised by true manhood.

IV. That sometimes good men are favoured with a grand unfolding of mystery. “I am the God.” &c.

1. God observes the conduct of men in relation to mystery. “And the Lord saw that he turned aside to see.” What a subduing—inspiring thought—that God knows all the efforts of our souls in their investigation of mystery.

2. God speaks to men who are anxious to investigate mystery. “God called to him out of the midst of the bush.” God speaks—allows us to investigate. It would have been a poor modesty on the part of Moses had he not tried to understand the meaning of the sight before him—so we may look into mystery—and the longer we gaze—the more we shall see and hear of it—Heaven will direct our thinkings and inquiries. Mystery has a definite bearing upon individual life. “Moses.”

3. God reveals Himself as the great solution of all mystery. “I am the God of thy fathers.” God is the explanation of all mystery. He teaches listening—humble—devout souls the secrets of life’s burning bushes.

THE BURNING BUSH UNCONSUMED

I. Make some remarks on the Burning Bush, by way of Illustration. A Shepherd’s life friendly to contemplation. Why this appearance?—To give Moses the most sublime conception of the glory and majesty of the Supreme Being, and to fit him for his future mission. Nothing could be more conducive to this, than the fire in the bush. Among the Hebrews, and ancient nations, fire was considered a very significant emblem of Deity—in this instance it would represent the majesty—purity—power of God—it would show that He was going to bring terror—destruction upon His enemies, and light—comfort—salvation to His people. The burning bush an emblem:—

1. Of the state of the Israelites in their distress. Consider their trials—persecutions—severe—likely to consume them—yet Israel was not diminished—the burning bush a fit emblem of them.

2. Of the state of the Church in the wilderness of the world—by the Church we mean all true Christians, independent of sect This world a wilderness—nothing in it to suit the taste of a spiritual mind—the Church must pass through the wilderness to reach Canaan—has many enemies. It has passed through the fires of persecution—has never been consumed in numbers—or piety.

3. Of the state of every true Christian. What is true of the Church is true of the individual—trials not so general—tempted by the powers of darkness—fire of affliction—yet is unconsumed.

II. Consider why the bush was not consumed! The reason obvious Jehovah was in the midst of it. This true in the emblematical signification of the bush:—

1. Jehovah was present with Israel.

2. With the Church in all ages.

3. With Christian life in all its grief. Learn:—

1. Religion does not exempt from suffering.
2. The certainty of Divine protection in trial [Lay Preacher].

MOSES AND THE BURNING BUSH; A PICTURE OF A TRUE STUDENT AND THE BIBLE

The circumstances connected with this incident suggest four general facts.

1. That God’s purposes are punctual in their accomplishment. God declared to Abraham that his seed should go into a strange land—that they should be slaves there—and come out with great substance. The clock of time had now struck the 400 years, and God began to redeem His pledge.

2. That God’s purposes, in relation to our world, are generally accomplished by the agency of man. The Almighty could have emancipated the Jews by His own immediate volition, or he might have selected other instrumentality than human; but He elected man for the work. This is God’s plan of raising humanity—wise—loving.

3. That the men whom God employs for the carrying out of His purposes, He qualifies by a special revelation. The work to which Moses was now called required dauntless heroism—self-sacrifice—power—he was to confront Egypt’s proud king. Whence was he to derive the power? This power of the human mind depends upon the thoughts and ideas it receives from the Divine, as the vitality and power of the branch depends upon its connection with the root: all moral mind is powerless without ideas from God. Hence this special Revelation

4. That this special revelation, which he vouchsafes, is frequently symbolical in its character. Frequently made thus to the Jews. All nature is a symbol. Truth in symbol is palpable—attractive—impressive. It symbolised God’s presence. Observe the Student:—

I. Directing His earnest attention to the Divine Revelation. “And Moses said I will turn aside,” &c.,

1. Moses directs his attention to it, under an impression of its greatness. A marvellous object—a bush burning, away from the habitation of men—bursting into flame at once—ignited by no visible hand—unconsumed. This is but a faint shadow of the marvellousness of the Bible—the fact of its existence—its contents.

2. Moses directs his attention to it in order to ascertain its import. “Why the bush is not burnt.” So the student of the Bible must not be satisfied with a mere acquaintance with the forms and circumstances of the Bible, he will enquire into their import.

II. Holding intercourse with God through the Divine Revelation. “God called to him.” &c.

1. God’s communications depended upon his attention. The Bible is the great organ of Divine intercourse; but it is the devout student only who looks and inquires—that hears in it the voice of God. God’s communications were consciously personal to him. “Moses.” There are few in these days who hear the voice of God to them in the Bible,

3. God’s communications were directive and elevating. “Draw not high.”

III. Realising the profoundest impressions through the Divine Revelation. “And Moses hid his face.”

1. These impressions are peculiarly becoming in sinful intelligencies.

2. These impressions are necessary to qualify men for God’s work.

3. These impressions are consonant with the highest dignity and enjoyment [Homilist].

THE ANGEL IN THE BURNING BUSH

Here we see:—

I. An old man called to go out on the great errand of his life. The education of Moses lasted 80 years. Egypt—Midian. When the brightness of his life was gone, and the hopes of his youth were dead; when his fiery spirit was tamed into patience, and his turbulent passion stilled into repose, at last he came out of school. Man in haste—God never; the former looks to results—the latter to preparations.

II. The Burning Bush from which that call was sounded.

1. It was a sign to indicate the peculiar presence of God.

2. God’s people.

III. The angel who uttered this call.
IV. The covenant under which the angel gave him his commission.
V. The angel’s name. “I am that I am.” He asserts His seal existence—His underived existence—His independent existence—His eternity—unchangeableness—ineffability.

VI. The effect to be wrought by the remembrance of His name.

1. Profoundest reverence.

2. It reveals the infinite sufficiency of a Christian’s portion.

3. It gives encouragement to evangelical enterprise [Symbols of Christ].

I. The employment in which Moses was engaged. “Kept the flock.”

II. The sight which he witnessed. “And the Angel of the Lord.”

III. The resolution he made. “I will now turn aside.”

IV. The prohibition he received. “Draw not nigh,” &c.

V. The announcement he heard. “I am the God of thy father” [Expository Outlines].

I. The Learned Shepherd.

1. Humility.
2. Patience.
3. Fidelity.

II. The Great Sight.

1. Where.
2. When.
3. Wherefore it appeared.

III. The Present God:—

1. With them is trouble.

2. Sustains them is trouble.

3. A source of Instruction [Class and the Desk].

SUGGESTIVE COMMENTS ON THE VERSES

Exodus 3:1. Moses:—A faithful Song of Solomon

2. A diligent worker.
3. A true worshipper.

Solitude:—

1. Needful for toil.
2. Useful for moral preparation.
3. Favourable for heavenly visions.

The desert:—

1. The sheepfold of a Priest.
2. The School of Providence.
3. The Temple of the Eternal.

It is not a subsidence into commonplace that we find in this verse; it is going into the severest and most useful of schools—the school of lowliness, meditation, self-measurement, and fellowship with God. Fiery natures must be attempered by exile and desertion.… We must exchange rough and romantic chivalry for the deep, calm, vital revelation which emancipates and purges the spiritual nature of mankind [City Temple].

God’s determination to deliver His Church and people is soon followed by the execution thereof.
God’s instruments of deliverance are not altogether laid aside, although they are long in preparation.
It is God’s use to take shepherds of flocks to make them shepherds of men.
God’s great instruments may be servant-shepherds, not masters of their own flock.
Church deliverers, God orders to be nurtured, sometimes under priests, amongst strangers.
The Divine Being leads good men to places the most favourable to heavenly visions.
Shepherds seeking pasture for their flock, may find better for themselves.
Places are rightly called by God’s name, wheresoever He appears.
Deserts are sometimes ordered for saints to meet God in.
Those who descend from riches to poverty, from the palace to the desert, should be patient in their temper and toil.
“Came to the mountain of God.” It was here:—

1. That God appeared to Moses in the bush.
2. That He manifested His glory at the delivery of the Law.

That Moses brought water out of the rock.

4. That, by lifting up his hands, he made Joshua to prevail against Amelek.
5. That he fasted twice forty days and forty nights.
6. That from thence he brought the tables of the Law.
7. That Elijah was vouchsafed a glorious vision.

“Even to Horeb.” We know not the precise place. Tradition, reaching back to the sixth century of the Christian era, fixes it in the same deep seclusion as that to which, in all probability, he (Moses) afterwards led the Israelites. The convent of Justinian is built over what was supposed to be the exact spot where the shepherd was bid to draw his sandals from off his feet. The valley in which the convent stands is called by the Arabian name of Jethro. But, whether this or the other great centre of the peninsula, Mount Serbal, be regarded as the scene of the event, the appropriateness would be almost equal. Each has at different times been regarded as the sanctuary of the desert. Each presents that singular majesty which, as Joseph us tells us, and as the sacred narrative implies, had already invested “the Mountain of God” with an awful reverence in the eyes of the Arabian tribes, as though a Divine Presence rested on its solemn heights. Around each, on the rocky ledges of the hill-side, or in the retired basins, withdrawn within the deep recesses of the adjoining mountains, or beside the springs which water the adjacent valleys, would be found pasture or herbage, or of aromatic shrubs for the flocks of Jethro. On each, in that early age, though now found only on Mount Serbal, must have grown the wild acacia, the shaggy thornbush of the Seneh, the most characteristic tree of the whole range. So natural, so thoroughly in accordance with the scene, were the signs in which the call of Moses made itself heard and seen; not in any outward form, human or celestial, such as the priests of Heliopolis were wont to figure to themselves as the representatives of Deity; but out of the midst of the spreading thorn, the outgrowth of the desert wastes, did “the Lord appear unto Moses” [The Jewish Church, by Dean Stanley].

Exodus 3:2. The burning bush:—

1. As an emblem it instructs.
2. As a miracle it astonishes.
3. As a magnet it attracts.
4. As a monitor it warns. When a workman is busily engaged in his work, we say he is in the midst of it. For the same reasons, God, whose workmanship the Church is, is said to be in the midst of the Church.

A beautiful conjunction of the natural and the supernatural. A bush turned into a sanctuary. Though the heavens cannot contain the Great One, yet he hides Himself under every flower, and makes the broken heart of man his chosen dwelling-place. Wherever we are, there are gates through nature into the divine. Every bush will teach the reverent student something of God. The lilies are teachers, so are the stars, so are all things great and little in this wondrous museum, the universe [City Temple].

The burning bush gave light in the wilderness, and so ought the Church to do in the world.
This “Angel of the Lord” is afterwards called Jehovah and God (ch. Exodus 4:6). The shekinah, or luminous glory, was not only Jehovah Himself, but was the Angel-Jehovah. The very word “Angel,” signifies messenger, or one sent; and though it generally designates a personal being, yet as a term of office it may be applied to any medium by which God makes communications to man. This Angel was—

1. Eternal.
2. Omnipotent.
3. Self-existent.
4. Commanded the moral activities of men.

This Angel in the bush a prophecy of the Saviour’s incarnation.
After long-expected deliverances, God appears at length to help.
God sometimes mercifully appears to men, and comes to their deliverance, as in a flame of fire.
God’s sweet appearances are usually in desert conditions.… God’s visions of old have had real demonstrations by eye-witnesses.
God’s bush habitation is in order to show good will unto His Church.

God can interdict the power of fire to consume (Daniel 3.)

God works miracles upon lower creatures, in order to show the Church His power.
The preserving and sustaining influence of true religion.

Exodus 3:3. Many a man has been led through the pale of curiosity into the sanctuary of reverence. Moses purposed but to see a wonderful sight in nature, little dreaming that he was standing, as it were, face to face with God. Blessed are they who have an eye for the startling, the sublime, and the beautiful in nature, for they shall see many sights which shall fill them with glad amazement. Every sight of God is a “great sight;” the sights become little to us because we view them without feeling, or holy expectation [City Temple].

St. Austin, who came to Ambrose to have his ears tickled, had his heart touched. It is good to hear, howsoever. Come, said Latimer, to the public meeting, though thou comest to sleep; it may be, God will take thee napping. Absence is without hope. What a deal lost Thomas by being but once absent [Trapp].

A great sight:—

1. Occasioned by a Divine agency.
2. Illumined by a Divine Presence.
3. Given for a Divine purpose.

Great sights:—

1. Desired by the world.
2. Sought by the pleasure-seeker.
3. Found only by the Christian.
4. The inspiration of a good life.

The moral preparation, and condition necessary for the beholding of heavenly visions—

1. We must turn aside from the gaiety of the world.
2. From the futility of merely human reasonings.
3. From the commission of moral evil in daily life.
4. From following the instruction of incompetent teachers.
5. They are largely dependent upon our personal willingness of soul.… God speaks to all man who reverently turn aside to hear Him.

Unusual apparitions of God may well put the best men upon self-reasoning.
Observing hearts are inclined more to turn into the inquiry of God’s discoveries than from them.
All revelations from God should be carefully looked into.

Exodus 3:4. God sees our first desire to investigate the truth, and our earliest effort towards a religious life.

God calls truth-seekers by name—“Moses,”—Nathaniel.

1. To indicate His delight in them.
2. His favour toward them.
3. His hope of them.
4. To prepare them for further revelations.

The name of a good man vocal on the lips of God—

1. An honour.
2. A destiny.
3. A prophecy.
4. A vocation.

The truth-seeker’s response:—

1. His personality.
2. His place.
3. His willingness. We should always respond to the calls of heaven.

The soul’s turning aside to see often leads to visions of God.

1. In His Book.
2. In His works.
3. In His Providences.
4. In His Church and sanctuary.

Such visions:—

1. Obtained by prayer.
2. Refreshing to the soul.
3. Strengthening to manhood.
4. Related to human suffering.

God looks to them who turn into His discoveries, with a purpose to show them more.
God gives to His servants not only a vision, but a voice for them to know His mind.
God doubly calleth where he doubly loveth, and stirreth into double duty.
Those who are truly called by God, ought to be willing to offer themselves either to do, or suffer His pleasure.

Exodus 3:5. All places are holy, but some are especially so:—

1. Because they are hallowed by the supreme residence of God.
2. By happy memories.
3. By holy friendships.
4. By moral conquest.

There must be an occasional pause in the investigation of truth, and in the devotion of our religious life.
Curiosity must not merge into familiarity.
Put off thy shoes of sensuality, and other sins. Affections are the feet of the soul; keep them unclogged [Trapp].

The putting off the sandals is a very ancient practice in worship; Pythagoras enjoins it. The rabbis say that the priests perform their service with bare feet, in token of purity and reverence. Among the Greeks, no person was admitted to the Temple of Diana, in Crete, with shoes on. All Mohammedans, Brahmins, and Parsees worship barefooted to the present day [Dr. Nevin].

May we all learn to tread Jehovah’s court with unshod feet.
We must come to God; we must not come too near Him. When we meditate on the great mysteries of His word, we come to Him; we come too near Him when we search into His counsels. The sun and the fire say of themselves, “Come not too near;” how much more the light which none can attain to. We have all our limits set us. The Gentiles might come into some outer courts, not into the innermost; the Jews might come into the inner court, not into the temple; the priests and Levites into the temple, not into the holy of holies; Moses to the hill, not to the bush. The waves of the sea had not more need of bounds than man’s presumption. Moses must not come close to the bush at all; and where he may stand, he may not stand with his shoes on [Bishop Hall].

The access of honest hearts to the place of God’s appearance may be rash.
Such hasty and unadvised access God forbids unto His servants.
Due preparation must be made by those who wish access to God.

Exodus 3:6. The Divine Being here reveals Himself as:—

1. The God of individual men.
2. The God of Families.
3. The God of the immortal good.

There is something inexpressibly beautiful in the idea that God is the God of the father, and of the son, and of all their descendants; thus the one God makes humanity into one family [City Temple].

God does not say, “I was the God of Abraham, Isaac, and Jacob,” but “I am.” The Patriarchs still live so many years after their dissolution. No length of time can separate the souls of the just from their Maker [Henry and Scott].

Let a man but see God, and his plumes will soon fall [Trapp].

God’s gracious discoveries may prove terrible to those who are not acquainted with them.

Consciousness of self-guilt is enough to make creatures hide from God. Like instances:— 1 Kings 19:13, Isaiah 6:2.

Men fear to look upon God:—

1. Because of the greatness of His Majesty.
2. Because of the awfulness of His revelations.
3. Because He is the Arbiter of their destinies.

ILLUSTRATIONS

Exodus 3:1. No vessels that God delights so much to fill as broken vessels, contrite spirits. “He resisteth the proud, and giveth grace to the humble.” James 4:6. The silver dews flow down from the mountains to the lowest valleys. A humble soul that lies low, oh, what sights of God has he! what glories does he behold, when the proud soul sees nothing. He that is in the low pits and caves of the earth sees the stars of the firmament, when they who are upon the tops of the mountains discern them not [T. Brooks].

Exodus 3:2. The Church has been subject to much persecution. The first was under the Emperor Nero, thirty-one years after our Lord’s ascension. Multitudes were apprehended; they were covered by the skins of wild beasts, torn to pieces by devouring dogs; fastened to crosses, wrapt up in combustible garments, that, when the daylight failed, they might, like torches, serve to dispel the gloom of night. For this tragical scene Nero lent his own gardens; and thus the shrieks of women burning to ashes supplied music and diversion for their circus. The second was under Domitian, in the year 95, and forty thousand are supposed to have perished. The third began in the third year of Trajan in the year 100. The fourth under Antonius. The fifth began in the year 127, under Severus, when great cruelties were committed. The sixth began in the reign of Maximus, in 235–7. The seventh, which was the most dreadful ever known, began in 250, under the Emperor Decius. The eighth began in 257, under Valerian. The ninth was under Aurelian in 274. The tenth began in the nineteenth year of Diocletian, in 303. In this dreadful persecution, which lasted ten years, houses filled with Christians were set on fire, and whole droves were twisted together with ropes and cast into the sea. It is related that seventeen thousand were slain in one month, In this fiery persecution it is believed that not fewer than one hundred and forty-four thousand Christians died by violence, besides seven hundred thousand that died through the banishments, or the public works to which they were condemned [Beaumont].

Persecutions are beneficial to the righteous. They are a hail of precious stones, which, it is true rob the vine of her leaves, but give her possessor a more precious treasure instead [Aron].

The Church has sometimes been brought to so low and obscure a point that, if you will follow her in history, it is by the track of her blood; and, if you would see her, it is by the light of those fires in which her martyrs have been burnt. Yet hath she still come through, and survived all that wrath, and still shall till she be made perfectly triumphant [Leighton].

A Roman Catholic king, who was bitter in his opposition to the Protestant cause, had been speaking of its downfall, and how it would be brought about A celebrated Protestant replied, “Sire, it assuredly behoves the Church of God, in whose name I speak, to endure blows and not to strike them; but may it please you also to remember that it is an anvil that has worn out many hammers.”
As the flowers of water betony, with the leaves and sprigs, though they die often, and yearly; yet the root is aye-lasting from which they come and to which they belong: so though discipline and the outward beauty of the Church change and often die, yet the Church is aye-lasting and of all continuance.
Like as when trees are hewn down, much more imps (offshoots) do spring up than the boughs wore that were cut off; so now, after the slaughter of many godly men, more did run into the Gospel, and that day by day, than ever did; yea, and the blood of the slain bodies was a certain watering of the now plants springing up in the Church; so that a martyr in suffering doth not suffer for himself alone, but also for every man. For himself, he suffereth to be crowned; for all men he suffereth, to give them an example; for himself to his rest; for every man to his welfare.
As the fiery bush that Moses saw in the Mount Horeb, which bush, for all that it was on a flaming fire, yet did it not consume; or as the shining worm, that being cast into the fire, doth not perish nor consume, but contrariwise, is thereby purged of filth and more beautiful than if it were washed with all the waters of the world; even so such Christians as are cast into the fire of affliction are not consumed, but purged, tried, and purified.

“Far seen across the sandy wild,
Where, like a solitary child,
He thoughtless roam’d and free,
One towering thorn was wrapt in flame—
Bright without blaze it went and came,
Who would not turn and see?” [Keble].

Exodus 3:3. It is recorded of one Sir William Champney, in the reign of King Henry III., that, living in Tower-street, London, he was the first man that ever builded a turret on the top of his house, that he might the better overlook all his neighbours: but it so happened that not long after, he was struck blind, so that he who would see more than others, saw just nothing at all. A sad judgment! And thus it is just with God, when men of towering, high thoughts must needs be prying into those arcana Dei (the hidden secrets of God), that they should be struck blind on the place, and come tumbling down in the midst of their so serious inquiry. At the ascension of Christ, it is said that he was taken up in a cloud; being entered into His presence chamber, a curtain, as it were, was drawn to hinder His disciples gazing and our further peeping; yet, for all that, a man may be pius pulsator, though not temerarius scrutator—he may modestly knock at the door of God’s secrets, but, if he enter further, he may assure himself to be more bold than welcome.