Moses | Knowable Word

Psalm 90: A Brief Life, Our Eternal God, and Unending Joy

September 27, 2021 By Ryan Higginbottom

Some psalms are on everyone’s list of favorites. They contain poignant phrases and urgent cries that resonate deeply with our own hearts.

Sometimes we love these psalms—or portions of these psalms—without looking at them carefully. Today we’ll take a close look at Psalm 90.

Our Sovereign God is Everlasting

This is the only Psalm attributed to Moses, and he wrote the whole psalm as a corporate prayer addressed directly to God.

The theme of time is inescapable in Psalm 90, showing up in nearly every verse. To avoid cluttering this article with these observational details, I’ve put that list in this document here.

God has been his people’s “dwelling place in all generations” (Ps 90:1). This is personal. He is God and has been God even before he created the world (Ps 90:2). So while God is certainly the creator, he is more than the creator.

God created man from dust and calls him back at the end of life. This God is in control of the span of human days (Ps 90:3).

Time does not function for God the way it does for us. A thousand years for God is like a day (Ps 90:4). He sweeps millennia away like a dream (Ps 90:5); they rise and fall as quickly as the morning and evening (Ps 90:6).

Our Short Life, in View of God’s Wrath

The middle of Psalm 90 is unsettling, because Moses makes frequent mention of God’s wrath. God’s “anger” or “wrath” appears five times in Psalm 90:7–11.

God’s anger troubles his people (Ps 90:7). But the reason for God’s wrath is not mysterious.

You have set our iniquities before you,
our secret sins in the light of your presence. (Psalm 90:8)

Because our sins are obvious to God, “our days pass away under [his] wrath” (Ps 90:9). Though we may live to be seventy or eighty, our years are “toil and trouble,” and “they are soon gone” (Ps 90:10). With God’s perspective on time, our lives are a blink on the horizon.

Moses brings us around the corner of somberness in verse 11. Many consider God’s wrath, but who does so according to the fear of the Lord? (See Ps 90:11). This posture, and not one of mere terror before God, leads to a proper, sober application of the truth of a brief life. “So teach us to number our days, that we may get a heart of wisdom” (Ps 90:12). Notably, this is Moses’s first request in this prayer.

God’s Favor Makes All the Difference

While verses 7–12 show us the brevity of life in view of God’s wrath, verses 13–17 point to the mercy of God.

Moses longs for God’s nearness, for the mercy of his return (Ps 90:13). The psalm then explains what such a return would mean for God’s people.

God is not only angry at sin, he is known for his steadfast love. This steadfast love, once shown to his people, would sustain them with joy all of their days (Ps 90:14). Though there has been affliction and evil—think of all Moses and the Israelites experienced in Egypt!—God is able to bring them unending gladness (Ps 90:15).

With this as the backdrop—God’s return, bringing his satisfying, steadfast love to his people—Moses turns to pray about the Israelites’ work in the world. He asks God to show his work and his “glorious power” to his servants and their children (Ps 90:16). Then, in light of God’s work, and if his favor is upon them, can his people pray about their own work in the world: “Establish the work of our hands upon us; yes, establish the work of our hands!” (Ps 90:17)

Application From a Favorite Psalm

In this psalm, God’s people praise God for his sovereign, eternal nature and they consider their own time-bound lives. They consider God’s anger toward sin and his steadfast love. So, what is Moses’s main point in writing this psalm?

In our brief lives, we must seek our satisfaction in the steadfast love of the everlasting God.

What are some possible applications? As we consider our brief time on earth, we should number our days. This means we should celebrate birthdays with both joy and sobriety. We should hold our years loosely. At the start of each day we should commit our upcoming hours to the Lord, and we should return thanks to him as each day comes to a close.

If that was an inward application, here’s an outward one. We can help our friends consider their work in light of the Lord’s work. In our churches, we can regularly celebrate God’s work in our communities, we can pray for his ongoing favor, and we can ask him to establish the work of our hands.

Context Matters: You Have Heard That it was Said…But I Say to You

July 27, 2018 By Peter Krol

Perhaps you’ve heard about Jesus’ disagreement with the Old Testament. The people of Israel had received a set of laws through Moses, but Jesus trumped them in his Sermon on the Mount. An extreme version of this view might say that Jesus disregarded the Old Testament law and put a new law in its place. A softer view might say that Jesus took the outwardly focused OT laws and added to them an inward dimension, focused on the heart. But perhaps we should take a closer look.

My goal in this post is not to develop a comprehensive theology of Old and New Testaments, nor to explain what our thinking should be on the OT law. My aim is more focused. I want to look at just one passage that some might use to claim that Jesus either set aside, or in some way added to, the law of Moses.

Context matters. If we learn to read the Bible for what it is—and not as a collection of independently assembled proverbial sayings—we’ll discover that some of our most familiar passages don’t actually mean what we’ve always assumed.

The Pertinent Formula

I’m referring to Jesus’ repeated formula: “You have heard that it was said…But I say to you…” (Matt 5:21, 27, 31, 33, 38, 43). Seems clear enough, right? You have heard what Moses said—you shall not murder, you shall not commit adultery, and so on—but I have something new and/or different to say. Moses was great, but I am greater. The old has become obsolete and is ready to disappear; the new has come. The law of liberty. The law of love. The law of Christ.

ajshain (2011), Creative Commons

The Immediate Context

But look at where Jesus just came from. Remember that the Sermon on the Mount was a sermon. It was all spoken at once. In fact, what Matthew has recorded to us could be spoken out loud in about 10 minutes, and it’s highly unlikely that such large crowds would have gathered on a mountain for only a 10-minute speech. So Matthew has likely condensed and summarized all that Jesus actually spoke that day. But the point remains: Don’t break it into tiny pieces. Read the sermon as a unit.

And right before Jesus launches into his sixfold “but I say to you” formula, he makes the following introductory comments:

Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished. Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven. For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven. (Matt 5:17-20)

Jesus could not be more clear about the fact that he did not come to abolish the Law. Certainly, we can debate what exactly it means that he came to “fulfill” it. But there is no question that Jesus did not come to abolish it (Matt 5:17). Heaven and earth will pass away before the tiniest stroke of the Law passes away (Matt 5:18). And Jesus has no goodwill toward anyone who would relax “one of the least of these commandments” or teach others to relax them. The great ones in his kingdom are those who do the Law, and who teach others to do it (Matt 5:19). And to even enter Jesus’ kingdom, we must have a righteousness that exceeds that of the scribes and Pharisees (Matt 5:20).

Interesting. Note all the contrasts lined up in a row:

Jesus came not to abolish the Law :: Jesus came to fulfill the Law
Heaven and earth will not pass away :: The Law will be accomplished
Anyone who relaxes even a single command, and teaches others to do so, is least :: Anyone who does the commands, and teaches others to do them, is great
Scribes and Pharisees [presumably, by the sentence’s logic] will not enter the kingdom :: Those more righteous than scribes and Pharisees will enter the kingdom

So Jesus contrasts his purpose (fulfill) with what is not his purpose (abolish). And he contrasts right use of the law (do) with wrong use of the law (relax). And he contrasts those who get into the kingdom (more righteous than scribes) with those who don’t (scribes).

And then… He works through 6 more contrasts, 6 case studies, having to do with the Law. “You have heard that it was said…. But I say to you….” The context therefore suggests that the 6 contrasts of verses 21-48 are following on the theme of verses 17-20. In other words, they are contrasting those who abolish or relax the commands with those who do them and teach them.

The Quotations (OT Context)

But that doesn’t make sense of the fact that Jesus actually quotes the Old Testament laws! The thing he is negating is the Old Testament text. The OT Law. “You shall not murder,” “You shall not commit adultery,” and so on.

But there is more here than meets the eye.

For the first two (murder and adultery – Matt 5:21, 27), Jesus quotes Exodus, and then he goes on to talk about heart-intentions. But I’ve written before (e.g. here and here) about how the law in Exodus was always about heart-intentions. This is nothing new.
The third quote (on divorce – Matt 5:31) is from Deut 24, which permits divorce only on the ground of “indecency” (i.e., sexual immorality). Jesus is not disagreeing with Moses but simply reiterating what Moses said.
The fourth quote (on swearing – Matt 5:33) is drawn from Lev 19:12, Num 30:2, and Deut 23:21. But none of those passages say anything about swearing “by heaven” or “by the earth” or “by Jerusalem”or “by your head” (Matt 5:34-36).
The fifth quote can be found all throughout the books of Moses (Matt 5:38), but never in support of vengeance. In fact, this stipulation exists to prevent personal vengeance and to limit what sanctions civil courts may impose.
The sixth quote…is no OT quote at all (Matt 5:43). It has a ring of truth (“You shall love your neighbor”). But you can spend all day looking up “and you shall hate your enemy” and you will not find it.

This sixth “quote” is the linchpin that alerts us to something significant. Jesus is not quoting the Old Testament laws to correct them in some way. He is quoting what these people have heard their teachers say about the Old Testament laws.

He is quoting those who have, in fact, relaxed the commands. Those who teach others to do the same. Those who abolish what God has required of them. Those whose righteousness is like the scribes and Pharisees…. Actually, we have much reason to believe he is quoting the scribes and Pharisees themselves.

Matthew’s Broader Context

Chapter 5 is not the first place in Matthew where Jesus quotes the Old Testament. Look at how Jesus chooses to refer to the Old Testament itself:

“It is written” (Matt 4:4)
“Again it is written” (Matt 4:7)
“For it is written” (Matt 4:10)

Later in the book, he will incredulously ask the scribes and Pharisees “Have you not/never read…?” (Matt 12:3, 5; 19:4; 21:16, 42; 22:31). He will command them to go and learn what the Scripture says (Matt 9:13, 12:7). He will accuse them of setting aside (relaxing) the word of God for the sake of their oral tradition (Matt 15:3, 6). He will curse them for not entering the kingdom (Matt 23:13) and for missing the point of the law (Matt 23:23-24).

My point: When Jesus refers to the Old Testament, it is the written word. When he mentions what “you have heard that it was said,” he is talking about the Pharisees’ oral traditions.

Conclusion

In Matthew 5, Jesus is not setting aside the Old Testament law in favor of a new teaching. He is upholding the full standards of the law, as intended by God. He identifies those who obey the law and adhere carefully to the written word according to its original intention, and he contrasts them with those who relax the commands, who abolish them, to hold to their own accumulated teachings about the law.

Context matters.

Context Matters: Moses’ Shining Face

June 8, 2018 By Peter Krol

Perhaps you’ve heard of how Moses covered his shining face with a veil so people couldn’t see the blazing glory emanating from it. And perhaps you’ve also heard of the veil that now lies over people’s hearts that prevents them from being able to see Jesus in the Old Testament Scripture. These well-intentioned lessons might feel personal and impactful, but they have little to do with what the text of Scripture says.

Context matters. If we learn to read the Bible for what it is—and not as a collection of independently assembled inspirational stories—we’ll discover that some of our most familiar passages don’t actually mean what we’ve always assumed.

Yu-cheng Hsiao (2009), Creative Commons

Exodus 34

To set us straight with Exodus 34, we don’t need the context; we just need to observe more carefully:

As he came down from the mountain, Moses did not know that the skin of his face shone because he had been talking with God. Aaron and all the people of Israel saw Moses, and behold, the skin of his face shone, and they were afraid to come near him. But Moses called to them, and Aaron and all the leaders of the congregation returned to him, and Moses talked with them. Afterward all the people of Israel came near, and he commanded them all that the Lord had spoken with him in Mount Sinai. And when Moses had finished speaking with them, he put a veil over his face.

Whenever Moses went in before the Lord to speak with him, he would remove the veil, until he came out. And when he came out and told the people of Israel what he was commanded, the people of Israel would see the face of Moses, that the skin of Moses’ face was shining. And Moses would put the veil over his face again, until he went in to speak with him. (Ex 34:29-35)

Perhaps my experience is atypical, but I have often heard people talk about how Moses used the veil to protect people from seeing the glory radiating from his face. But this is not what Exodus says. It says that he allowed them to see the glory when he spoke the words of Yahweh to them. And then he put the veil over his face until the next time he got a recharge from speaking with the Lord within the tent.

2 Corinthians 3

But some will argue that 2 Cor 3 says that Moses used the veil to hide the glory. And that that’s where we get the idea that the veil is a metaphor for people who can’t see Jesus in the Old Testament. A few verses seem to imply these things:

Now if the ministry of death, carved in letters on stone, came with such glory that the Israelites could not gaze at Moses’ face because of its glory… (2 Cor 3:7)

But their minds were hardened. For to this day, when they read the old covenant, that same veil remains unlifted, because only through Christ is it taken away. Yes, to this day whenever Moses is read a veil lies over their hearts. But when one turns to the Lord, the veil is removed. (2 Cor 3:14-16)

Here is where we need help from the context.

First, notice the next clause in verse 7: “the Israelites could not gaze at Moses’ face because of its glory, which was being brought to an end.” Now this could mean that they could not gaze at the glory, and the glory was coming to an end—two separate thoughts. But look at where he goes next.

Second, notice the nature of the old/new contrasts. Old = condemnation; new = righteousness (2 Cor 3:9). Old = glory that became no glory; new = surpassing glory (2 Cor 3:10). Old = glory of what was being brought to an end; new = glory for what is permanent (2 Cor 3:11). These contrasts are getting at the superior glory of the new covenant. But that glory is superior primarily because it has no end. It is permanent. It will not fade.

Third, notice Paul’s clarification of what the Israelites saw. His point is not that they saw only a veil and not the glorious face of Moses. His point is that they “might not gaze at the outcome of what was being brought to an end” (2 Cor 3:13). In other words, Moses’ veil was never about hiding the glory from the people. It was all about hiding the fact that the glory was fading.

And by contrast, what we have in the new covenant is something permanent. Something unsurpassed. Something that will never fade, but will instead transform its subjects “from one degree of glory to another” (2 Cor 3:18).

The Argument

I covered this in my Bible study of Exodus 34:29-35, but the train of thought is worth repeating here.

Paul uses this episode from Exodus to make a profound point about the glory of the New Covenant in Christ (2 Cor 3:1-4:18). If we assume that Moses’ veil was covering the glory itself (when it was actually concealing the fact that the glory was fading), we miss Paul’s point. Paul’s argument:

The people he ministers to are themselves the proof of Paul’s recommendation from Christ (2 Cor 3:1-3).
His sufficiency as a minister of the new covenant comes from Christ who makes him sufficient (2 Cor 3:4-6).
While Moses’ ministry had a blazing, terrifying glory, it was always a fading glory (“the Israelites could not gaze at Moses’ face because of its glory, which was being brought to an end” – 2 Cor 3:7-11).
Therefore, Paul is not like Moses, who tried to conceal the fact that his glory was fading (“Moses…put a veil over his face so that the Israelites might not gaze at the outcome of what was being brought to an end” – 2 Cor 3:12-13).
Even today, the Jews fail to see the temporary, fading nature of the Old Covenant when it’s read to them (2 Cor 3:14-15).
But when they turn to Christ, they finally see the Old Covenant for the fading and temporary thing it is. They behold the Lord’s face and become perpetually and increasingly glorious (2 Cor 3:16-18).
This is why the people, whose reflection of Christ’s glory never fades but always brightens, are themselves the proof of Paul’s qualification for ministering this superior covenant (2 Cor 3:1-3, 4:1-15).
This gives Paul tremendous courage to persevere when ministry is hard (2 Cor 4:16-18).

Conclusion

The veil conceals the fact that the glory of the old covenant is, and always has been, fading. Only by gazing on the unfading—no, the ever-increasing—glory of Jesus Christ through his Spirit, can the veil be lifted and people finally see the old covenant for what it is (fading).

Context matters.

For more examples of why context matters, click here.

Exodus 1:1-7:7: Mediator’s Boot Camp

November 11, 2016 By Peter Krol

Step Back

Many who study the Bible get so focused on each passage, one after another, that they find it difficult to step back and see how they fit together. But we must remember the Bible is a work of literature. It was not written to be scrutinized in bites; it was written to be devoured in gobbles. We should remember to read the Bible as we’d read any other book: moving through it at a reasonable pace, and recognizing ongoing themes, climax and resolution, and character development. When we hit milestones in the text, we should take the opportunity to survey where we’ve been and how it fits together.

Mark Stevens (2013), Creative Commons

So, now that we’ve reached the beginning of the end for Pharaoh, it’s a good time to catch our breath. Last week, I mentioned that from Exodus 7:8 to the end, Moses has no further relapses into doubt. And we should notice that Exodus 7:8 begins the long series of brutal confrontations that result in Pharaoh and his army meeting their end in the Red Sea (chapter 14), to the great delight and celebration of the Hebrews (chapter 15). But where have we been so far?

Review

Let me list the main points I’ve proposed for each section:

Exodus 1: The sons of God have many enemies, but none can prevent God’s promises from being fulfilled.
Exodus 2: God will deliver his people through the hand of his appointed deliverer…just not yet.
Exodus 3:1-4:17: God must deliver his people through the hand of a mediator, however hesitant he may be.
Exodus 4:18-31: One qualified to serve as God’s faithful and merciful mediator must be made like his brothers in every way. Because he himself has suffered when tempted, he is able to help those who are being tempted.
Exodus 5:1-21: The LORD makes his people rest and stink.
Exodus 5:22-7:7: Yahweh is a God who provides not only a powerful mediator but also a great high priest to deliver his people and proclaim he is God.

In addition, my overview of the whole book led me to this overall main point:

Who is Yahweh, and why should you obey him? He is the God who 1) demolishes the house of slavery (Ex 1-15), 2) prepares to rebuild (Ex 16-18), and 3) builds his house in the midst of his people (Ex 19-40).

Pull It Together

Now what does this show us about the flow of thought in chapters 1-7?

Chapter 1 serves to introduce the major conflict and need: Nobody can prevent God from keeping his promises. But it left us with a question: HOW will God go about fulfilling his promises in such a dire situation as his people’s oppression and infanticide?
Beginning with chapter 2, the Lord answers this question by raising up a mediator for his people. Each section places another piece into this puzzle.
- Exodus 2: The mediator is not yet ready for these people, nor are these people ready for him.
- Exodus 3:1-4:17: The mediator must overcome his own hesitations.
- Exodus 4:18-31: The mediator must become like his people in every way.
- Exodus 5:1-21: For both the mediator and the people, things must get worse before they can get better.
- Exodus 5:22-7:7: Moses himself is not enough to mediate for these people; even he needs a great high priest to make him what God wants him to be.

In a sense, these early chapters of Exodus serve as Moses’ boot camp. These chapters show us how much it matters to God to make sure his mediator is fully qualified and trained for the task of deliverance. And this boot camp serves as Part 1 of the book’s first act, the demolition of the house of slavery.

We can flesh out our outline of the book a little further:

Act I: Yahweh demolishes the house of slavery (Ex 1-15).

Introduction: Nobody can prevent Yahweh from keeping his promises, but we’re not sure how he’ll do it (Ex 1).

Part 1: Yahweh appoints a mediator and ensures he is fully qualified and trained for the task of deliverance (Ex 2:1-7:7).

Part 2: ??? [We’ll begin studying this part in a few weeks.]

Act II: Yahweh prepares to rebuild (Ex 16-18).

Act III: Yahweh builds his house in the midst of his people (Ex 19-40).

Gaze Upon Jesus

I hope you can already see the many connections to the work of Christ:

Like Moses, Jesus had to be made like his people in every way (Heb 2:17).
- He also had to escape an evil king who murdered all the infant boys (Matt 2:16).
- He also had to escape from Egypt (Matt 2:14-15).
- He also had to experience a terrifying Passover (John 19:36, quoting Exodus 12), a crossing through water (Matt 3:13-17), and temptation in the wilderness (Matt 4:1-11)—all to reinforce his identity as God’s Son (Matt 3:17, 4:3, etc.).
Like Moses, Jesus encountered the glory of God—and Moses himself!—on a mountain (Luke 9:28-36).
Like Moses, Jesus had to work through his hesitations, submitting them to God’s will (Mark 14:36).
As with Moses, Jesus’ efforts made things worse before they could get better (Mark 3:6, 14:48-52, etc.).
Jesus didn’t need another high priest; he became a high priest far greater than Aaron (Heb 5:1-10).

Apply

Did you ever realize how much Jesus went through to win you? He couldn’t just snap his fingers to forgive your sins. He had some serious work to do—all to ensure he would be fully qualified and trained to serve as your mediator and high priest.

Marvel at this God who would become a man to do this for you!

Now you represent him to your world. Don’t expect it to be easy. As God sends you out to rescue sinners by preaching the gospel to all nations, he’s not yet finished with you. In fact, he’s probably just getting started on you. Some of your most significant growth in Christ will come only after you accept the call to go out and bring Christ to others. But God sent his Spirit to qualify and train you to this task.

Click here to see what I’m doing with this sample Bible study and why I’m doing it.

Exodus 3:1-4:17: The Making of a Mediator

September 30, 2016 By Peter Krol

Exodus begins with God’s people, the nation of Israel, becoming enslaved to a devilish king of Egypt. The narrator makes it clear that God sees, hears, and knows everything that is happening to his people, and that God has not forgotten his promises to make them a great nation. But in the opening narratives, God takes a back seat. He doesn’t do much as a character in the story…

Until you get to chapter 3.

Observation of Exodus 3:1-4:17

First, let me address why I’m tackling more than a single chapter. By portraying a single conversation, the passage compels us to ignore the (somewhat artificial) chapter division and to read Ex 3:1-4:17 as a single unit:

Moses meets the God of his father in a flame of fire – 3:1-6
The LORD reveals his plan to rescue his people through the hand of Moses – 3:7-10
Moses objects to this plan, and God responds to each objection – 3:11-4:17
- Objection #1: Who am I? – 3:11-12
- Objection #2: Who shall I say sent me? – 3:13-22
- Objection #3: They won’t believe me – 4:1-9
- Objection #4: I am not eloquent – 4:10-12
- Objection #5: Please send someone else – 4:13-17

Repeated words in ESV: you/your (58 times), I (31x), God (28x), said (22x), Lord (18), Moses (15), out (14), hand (13), not (12)

Since the passage is a long Q&A between Moses and God, we shouldn’t be surprised to see words like “you” and “I” so often. But they also highlight the nature of the conversation: This discussion isn’t about merely “what” will happen, but about what “you” and “I” will do about it.
The repetition of “hand” is also striking. Whose hand will be mighty enough to care for these people (Ex 3:19)? Pharaoh’s (Ex 3:8)? God’s (Ex 3:20)? Or God’s hand as represented by Moses’ hand (Ex 4:2, 6, 17, etc.)?

Names and Titles:

God’s name—the LORD, or Yahweh—takes center stage. He is I AM (Ex 3:14), the God of their fathers (Ex 3:15), who has seen (Ex 3:16) and promises to do something (Ex 3:17).
Twice, the LORD repeats the list of 6 nations who must be dispossessed from the new land of promise (Ex 3:8, 17).
Four times, God calls himself the God of Abraham, Isaac, and Jacob (Ex 3:6, 15, 16; 4:5).
Eight times, the people to be rescued are labeled the people/children of Israel (Ex 3:9, 10, 11, 13, 14, 15, 16, 18)—connecting them to their forefather Jacob. And once—when Moses is to speak with the king of Egypt—they are labeled as Hebrews (Ex 3:18). This latter term likely connects their identity to their ancestor Eber, in whose days the nations were divided (Gen 10:24-25). Pharaoh wanted to build another Babel (Ex 1:10-11, 14; Gen 11:3-4); he’ll get it unexpectedly, when God splits nations apart once again.

Garry Wilmore (2006), Creative Commons

Interpretation of Exodus 3:1-4:17

A few possible questions:

Why does God appear in a burning bush?
Why won’t God just save the people himself? Why is he so committed to doing it through Moses (Ex 3:10)?
Why does Moses have so many objections?
Why is it so important for Moses to have God’s name to give the people?

Answers (numbers correspond to the preceding questions):

Twice, the text tells us the bush was burning, yet it was not consumed. First, the narrator states it (Ex 3:2). Second, Moses mentions it out loud as the reason he turns aside from his shepherding (Ex 3:3). This visual image clearly matters, as it pictures the nature of God: He who burns but does not consume. He is dangerous, but not destructive. You should come close, but not too close. Later, the book will unpack this image—on this very mountain—as the consuming fire dwells in the cloud (Ex 19:18, 24:17-18). And God will more fully reveal his name to Moses as grace and truth (Ex 34:6-7). The image in chapter 3 gives us a beautiful word picture: the bush burns (truth), but is not consumed (grace). This is the nature of God’s glory. Not grace OR truth, but both grace AND truth.
This is how God has chosen to do it. God says both “I have come down to deliver them” (Ex 3:8) and “I will send you to Pharaoh that you may bring my people out of Egypt” (Ex 3:10). Moses clearly represents God to Pharaoh (Ex 3:10) and the people (Ex 4:16). And, by having this experience with this God on this mountain (an experience the people will share later in the book – see Ex 3:12), Moses is representing the people before God. In other words, God will save his people, but the only way to do it is through a mediator.
Well, how would you feel if you had already tried to deliver these people once before? And they had utterly rejected your deliverance? And you had to flee Egypt as a result? And you’ve had 40 years to stew on all this (Acts 7:30)? And you’re very happy with your new life and your new family? And you’ve made peace with being a sojourner in a foreign land (Ex 2:22)? Notice, however, that God is very patient in answering all Moses’ objections…until Moses renders a flat refusal (Ex 4:13). Only then does God’s anger burn against Moses (Ex 4:14). These people are as good as dead to Moses; but this God is not God of the dead but of the living (Mark 12:24-27).
Vast theological treatises explore the philosophical ramifications of God’s self-revelation in Ex 3:14-15. Those are all well and good, but we must not overlook the purpose of this revelation in the story’s context: Moses needs some way to verify his testimony. If he goes back to Egypt, all bright-eyed and bushy-tailed, to these people who have already rejected him, and he speaks of a meeting with the God of their fathers on a remote mountaintop—they’ll want to verify he’s speaking about the right God. How will they know this is the same God who made those promises to their fathers? And God’s name, his self-existence, his eternality, etc.—all provide the required verification.

Train of thought:

At the beginning, Moses is cheerfully keeping his father-in-laws flocks (Ex 3:1).
At the end, he will request leave from these duties (Ex 4:18).
This conversation on the mountain of God transforms Moses from being indifferent to the people’s plight to being committed to rescue them. He gets there as God lays out the plan and addresses each objection.

Main Point: God must deliver his people through the hand of a mediator, however hesitant he may be.

Connection to Christ: “For there is one God, and there is one mediator between God and men, the man Christ Jesus” (1 Tim 2:5). And though this true mediator wished for some other way, unlike Moses he never refused his calling (Mark 15:35-36).

My Application of Exodus 3:1-4:17

Now that I am in Christ, I, too, have a mediatorial role (James 5:19-20, Jude 23). Am I willing to embrace it? “I’m not eloquent” or “Evangelism isn’t my gift” simply won’t cut it. Unless I’m willing to risk the Lord’s burning anger at my refusal.

Click here to see what I’m doing with this sample Bible study and why I’m doing it.