Down to Earth But Heavenly Minded

What does Exodus Chapter 3 mean?

This chapter provides one of Scripture’s most famous encounters: Moses and the burning bush. This chapter can be divided into four sections, as God calls Moses to a position of leadership and vows to bring judgment on Egypt for their treatment of Israel.

First, Moses served as a shepherd of his father-in-law’s sheep. He was with the sheep on the west side of the Sinai wilderness at a place called Horeb, later associated with Mount Sinai, which would later be called the mountain of God (Exodus 24:13). While there, the Lord appears to Moses in a burning bush (Exodus 3:1–8). The text notes “the angel of the LORD” appeared in the flames of a bush with fire that would not extinguish. Moses was curious about this fire so he turned to see it. The Lord spoke to Moses from the bush, and Moses answered. Moses is told to remove his sandals because he is standing on holy ground. God reveals Himself as the same God as his father and of Abraham, Isaac, and Jacob. Moses feared greatly and hid his face from God. God also expressed to Moses that He had seen the affliction of the Israelites in Egypt and came so that He could deliver them from Egypt and bring them to what later became known as the Promised Land.

The second section (Exodus 3:9–15) includes the first calling of Moses to deliver Israel from Egypt. God had heard the cry of the Israelites and called Moses for the task. Moses presents his first excuse to not be the one God sends, claiming, “Who am I…?” (Exodus 3:11). God promises to be with him and that he would serve the Lord at this same mountain. Moses then makes another excuse, saying the people will ask about God’s name. It is in God’s response to Moses that we find the closest thing to a personal name used by God in the Bible (Exodus 3:13–14). Moses asks the name of God and is told, “I AM WHO I AM” (Exodus 3:14). He claims to be the self-existent one, as well as the God of Abraham, Isaac, and Jacob (Exodus 3:6, 15, 16).

This same passage connects God’s use of the “I AM” terminology to the Hebrew word YHWH, which is sometimes transliterated as Yahweh or Jehovah. Most often, this is seen in English translations using small capitals: “The LORD.”

The third section (3:16–19) consists of God’s message to the elders of Israel, including instructions for their appeal to Pharaoh. Moses was to appear to the elders of Israel, telling them they would leave slavery and travel to a new land. They would then tell Pharaoh to let them go, but would be denied until God “compelled” him (Exodus 3:19).

The fourth section (Exodus 3:20–22) assures Moses of Israel’s upcoming deliverance. The Lord promises to judge Egypt and perform signs. When the people leave, they would plunder the Egyptians. In fact, God is specific regarding the taking of silver and gold jewelry and clothing. These items would then be placed on the Israelites’ own children as a sign of victory over the Egyptians.

All of these predictions would come true as promised in chapter 3. However, Moses continued to object, offering further doubts throughout chapter 4 until the Lord convinces him to obey His calling. Egyptian slavery would end through many signs and wonders, the people would leave Egypt, would plunder the Egyptians, worship God at Mount Sinai, and eventually enter a new land as their own nation.

Chapter Context
Prior chapters in Exodus explained how the descendants of Abraham became a nation which was populous, but enslaved, in the land of Egypt. Exodus 3 describes the moment when God calls Moses to lead Israel out of slavery. This is accomplished through the miracle of the burning bush. The beginning of this dialogue between God and Moses includes messages for both Israel and Pharaoh, and will continue into chapter 4.

Verse by Verse

Verse 1. Now Moses was keeping the flock of his father-in-law, Jethro, the priest of Midian, and he led his flock to the west side of the wilderness and came to Horeb, the mountain of God.

This verse introduces the important biblical account of the burning bush. In this passage, Moses experiences God’s call to lead the Jews out of slavery. It begins with Moses watching the sheep of his father-in-law. This verse names his father-in-law as Jethro, not Reuel, as in chapter 2. However, both names include the addition of the title, priest of Midian. Jethro and Reuel are clearly the same man with the use of two different names. The reason for these two names is not specifically given, though there are other instances in the Bible of a person going by more than one name (Genesis 17:5; Mark 3:16), and it is also a common practice today.

Moses was a nomadic shepherd, meaning he traveled from one place to another with his flock. At the time of this account, he had led his flock to a place described using the term “west.” This is likely a reference made from a later point in time, when the people of Israel were in the wilderness and understood where the “west side” was. This is further noted by the reference to “Horeb, the mountain of God.” This would later be a significant location to the Jews as they saw God’s presence come upon the mountain and Moses would receive the Ten Commandments (Exodus 20).

Context Summary
Exodus 3:1–8 describes the initial contact between Moses and God. This occurs in one of Scripture’s most memorable scenes: the burning bush. Moses is tending sheep for his father-in-law in Midian, after fleeing from Egypt some forty years prior. He sees a bush which is covered in fire, but not being burnt up. Out of this flame, ”the angel of the LORD” speaks, declaring God’s intent to liberate Israel from their slavery in Egypt.

Verse 2. And the angel of the Lord appeared to him in a flame of fire out of the midst of a bush. He looked, and behold, the bush was burning, yet it was not consumed.

Moses was raised in an Egyptian palace, though he was born to a Hebrew slave. He is now tending to the sheep of his father-in-law in the land of Midian, as an exile from Egypt and his former life. Without any particular warning, Moses sees “the angel of the LORD.” He appears in a “flame of fire” coming from a bush. A burning bush is not itself unique, but this bush burned without being consumed. In other words, the bush had flames coming from it without the bush actually burning up. While many different visions could be described, poetically, as “flames,” the specific mention that these flames did not consume the bush makes it likely that what Moses saw appeared as literal, visible flames. This “sign” attracted Moses to investigate it in more detail (Exodus 3:3–4).

The major controversy in this verse is the identification of “the angel of the LORD.” Is he an actual angel, or God in human form? Verse 4 says, “God called to him out of the bush.” If this is God’s voice, most assume it is God’s presence in the bush. However, the other option is also possible. In ancient culture, a messenger could speak on behalf of a dignitary, speaking in his voice. So it is possible this was an angelic being speaking on God’s behalf. While either view is possible, most interpreters lean towards this being a theophany, or physical manifestation of God in human form.

Verse 3. And Moses said, “I will turn aside to see this great sight, why the bush is not burned.”

Moses is tending his father-in-law’s sheep, having settled in Midian after fleeing his birth home of Egypt. In the prior verse, Moses noticed a bush on fire, but a fire which did not consume the bush itself. Here, Moses says he will stop to see why this bush was burning yet not consumed. Moses may have only thought these words to himself, though it is possible he spoke the words aloud. He calls it a “great” sight, meaning he clearly understood something unique was taking place. Moses was certainly familiar with fire and knew it consumed a bush. He wanted to know why this situation was different.

God is often associated with fire (Genesis 15:17; 19:24; Exodus 13:17—14:31; 19; 24:17; 40:34–38). After freeing them from Egypt, God will appear before the Israelites in the form of a pillar of fire (13:17–22). He would lead His people to return to this very mountain where Moses would experience the Lord once again and receive the Ten Commandments directly from the Lord. The Lord remained as a fire to give the people light for travel, revealing His power as He led His people from Egyptian slavery (Exodus 13:21–22).

Verse 4. When the Lord saw that he turned aside to see, God called to him out of the bush, “Moses, Moses!” And he said, “Here I am.”

Moses saw an amazing sight: a bush which burns with actual fire, but which is not consumed by the flames. This is described as “the angel of the LORD” appearing to Moses. God waited until Moses “turned aside to see” before speaking to him. God’s voice came from the bush, clearly indicating the divine nature of the fire. Just as the Lord had called to Adam (Genesis 3:9), Noah (Genesis 6:13), Abraham (Genesis 12:1), Isaac (Genesis 26:1–2), and Jacob (Genesis 32:28–30), He now called to Moses by name. The name Moses is repeated twice for emphasis. Moses acknowledged he heard God’s voice and was listening.

God offers a personal message to Moses that will impact all of the Jewish people. The passage will soon make note of God’s holiness (Exodus 3:5) and the fear of God experienced in the moment (Exodus 3:6). Further, God will reveal His compassion for the Jewish people (Exodus 3:7) as well as the coming fulfillment of His promises (Exodus 3:8). Moses would serve as a leader to this movement, shifting from shepherding sheep to shepherding God’s people.

Verse 5. Then he said, “Do not come near; take your sandals off your feet, for the place on which you are standing is holy ground.”

Moses has approached a miraculously burning bush, which is not consumed by the flames. From those flames, “the angel of the LORD” speaks. God first gives Moses two commands: to keep his distance, and to remove his sandals. Both commands relate to the holiness of the location where Moses stood. This holy ground would become the location of the calling of Israel’s greatest leader, as well as the place he would return with the people of Israel later on (Exodus 3:12; also Acts 7:30). This holy “place” referred specifically to Mount Horeb, the entire mountain where God would reveal Himself to Moses and the people of Israel.

Joshua received a similar calling in Joshua 5:15 where he was also commanded to remove his sandals due to holy ground. God’s holiness can be associated with particular land or location, the sanctuary, the temple, and even items associated with people of the temple. The source of this holiness is God—not the object, the location, or the substance itself. In the New Testament, those who believe in Jesus as Lord become holy and are called to live as the priesthood of believers in holiness to God (1 Peter 2:5–9).

Verse 6. And he said, “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” And Moses hid his face, for he was afraid to look at God.

The Lord identifies Himself in this verse, speaking out of a bush which is blazing with fire but not consumed. He calls Himself the “God of your father.” This is most likely a reference to Abraham, father of the Israelites, rather than the first-generation father of Moses. God clarifies this by stating that He is the God of Abraham, Isaac, and Jacob. This not only establishes His identity, it reaffirms God’s intent to fulfill His covenant to His people. There is no doubt this is the same God who revealed Himself to the patriarchs of the Jewish people.

In response, Moses “hid his face.” It is uncertain if he bowed with his face to the ground or covered his face with his clothing, though bowing is more likely. He feared looking at God. The Jews believed no one could see God and live (Exodus 33:20). The ground was holy (Exodus 3:5) and God was there with Moses. This is the first written occurrence of God directly speaking with someone over the prior 400 years of the history of Israel. Interestingly, God spoke to John the Baptist, many centuries later, after another 400-year period of silence. In that moment, God would introduce the coming of the Messiah to offer freedom from sins. This is one of many ways Jesus has often been noted as similar to Moses, offering a second exodus of freedom to people.

Verse 7. Then the Lord said, “I have surely seen the affliction of my people who are in Egypt and have heard their cry because of their taskmasters. I know their sufferings,

In the prior verses, God spoke to Moses out of a burning bush—a bush which was on fire, but not consumed. In the first part of this speech, God identifies Himself, referring to Moses’ Jewish ancestors. Here, the Lord’s statement speaks of the suffering of the Jewish people in Egypt. Symbolically, God say that He sees, hears, and knows of the plight of Israel. God clearly states that He has “seen” the suffering of those He calls “my people.” Second, he has “heard” their cry. This cry was due to the harshness of their taskmasters (Exodus 2:23–25). Moses knew this situation all too well. Forty years earlier he had fled Egypt after killing an Egyptian taskmaster.

The last phrase of the verse, “I know their sufferings,” begins the next sentence that stands in parallel with the rest of this verse. The afflictions of the Hebrews were known to the Lord. He had heard their cry and would deliver them from the Egyptians. God planned to bring the Israelites out of Egypt and into a new land, just as He had with Moses. This time Moses would be the person God used to lead the people from Egypt into a new land. His personal exodus from Egypt would be repeated through the nation’s exodus from bondage into a wilderness where God would provide for their needs.

Verse 8. and I have come down to deliver them out of the hand of the Egyptians and to bring them up out of that land to a good and broad land, a land flowing with milk and honey, to the place of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites.

Speaking to Moses from a bush burning with miraculous fire, God promises two actions in this verse. First, He has “come down” to deliver the nation of Israel from the Egyptians. The idea of “coming down” likely connects with the plagues He would later use against the Egyptians. This is a statement evoking the image of a powerful king coming off of His throne in order to wield His power. Second, God will “bring them up” from Egypt into a new land. The land God intends to bring Israel into was “up” in the sense of being at a generally higher elevation from sea level, but is also a significant improvement from their state in slavery.

This verse is the first to present a description repeated throughout the Torah. It is a good land, a “broad land”—meaning large—it is “flowing with milk and honey,” and it was occupied by six other nations at that time. The phrase “milk and honey” refers to a land full of good things, including food for the Israelites. This was in contrast with the desert region of Egypt where milk and honey were difficult commodities to obtain. The six nations mentioned—sometimes listed as seven nations, such as in Deuteronomy 7:1—will frequently be repeated in the Torah. They are condemned for worshipping other gods and living immorally. God would remove these strong nations to provide a land for His people to live holy before Him.

Verse 9. And now, behold, the cry of the people of Israel has come to me, and I have also seen the oppression with which the Egyptians oppress them.

The sight of a bush which is covered in flames, but not burnt, attracts Moses’ attention. From that flame, the angel of the Lord speaks to Moses, declaring His intent to free Israel from their slavery. Here, God begins to describe how Moses will lead the Hebrews out of oppression and into a prosperous Promised Land.

The use of, “And now, behold,” uses Hebrew words designed to draw attention to whatever words follow. This is similar to saying, “Look at this,” in English. God notes two concerns, using a poetically human perspective of “hearing” and “seeing.” First, God is aware of “the cry” of the Israelites. This cry represents the pain of slavery endured by the Jewish people. Second, God Himself has “seen” the oppression of the Egyptians. The words “Egypt” or “Egyptians” are used six times in verses 7 through 12, each as a reference to the nation itself, which is strongly labelled as the enemy of God’s people.

The idea of oppression is also repeated in this verse. The phrase translated as “oppression with which the Egyptians oppress them” emphasizes the severity of Egyptian treatment of the Jews. Both the noun and verb form of the Hebrew word are used. This word—lachats—can refer to subjugation, suffering, or mistreatment of any kind. The combined use of the noun with the verbal form strengthens the emphasis.

Verse 10. Come, I will send you to Pharaoh that you may bring my people, the children of Israel, out of Egypt.”

God has spoken to Moses out of a miraculous, burning-but-unburnt bush. After stating His intent of freeing Israel, God has begun to describe how Moses will lead the Hebrew people through a transition from oppression to prosperity.

God transitions from explanation to command in this verse. Moses is to leave Midian, go back to Egypt and the Egyptian king, gather the people, and leave Egypt with them. In one sweeping sentence, the life of Moses is completely upended. He will no longer lead sheep; he will lead the people of Israel. He will no longer live on the run from Pharaoh; he will confront Pharaoh. Moses will no longer live in exile from his people; he will now live among them.

These words certainly surprised Moses. The following verse will offer the first of several excuses used by Moses in an attempt to escape this calling. However, God’s call is not optional. He commands Moses to leave everything to follow God and fulfill his mission. Moses had been rescued and raised for this very purpose. God was now calling him to begin the process of bringing freedom to the Jewish people.

Verse 11. But Moses said to God, “Who am I that I should go to Pharaoh and bring the children of Israel out of Egypt?”

Speaking from a miraculously burning bush, God says He will send Moses to spearhead the liberation of Israel from Egyptian slavery. Moses clearly understands the mission. He repeats the exact calling of going to Pharaoh and bringing the Israelites out of Egypt. This mission was overwhelming to Moses. He responds to God’s call with doubt. He does not see himself as the best person to free the Jews, or as an appropriate leader for the task.

However, God often calls the most unlikely people to accomplish His greatest tasks. God previously used Abraham to serve as founder of the Jewish people. He used Joseph as the man raised up from slavery and imprisonment to save many people from famine. God had already used the mother and sister of Moses to save his own life (Exodus 2). Now God is calling an eighty-year-old exiled shepherd to rescue slaves from the hands of the world’s most powerful ruler. Moses realizes the difficulty of the mission. Only God’s power would be sufficient to accomplish it.

Verse 12. He said, “But I will be with you, and this shall be the sign for you, that I have sent you: when you have brought the people out of Egypt, you shall serve God on this mountain.”

Moses has responded to God’s commission to lead Israel’s exit from Egyptian slavery with doubt and objections. God answers the doubt of Moses with the promise of His own presence. This echoes the sentiments of New Testament writers such as Paul, who noted, “If God is for us, who can be against us?” (Romans 8:31).

God also gives Moses the first of many signs meant to confirm this message. Moses is promised that he will successfully return with God’s people to the very mountain where he is standing. Both promises—Israel’s liberation and their return to this location—will be fulfilled later in the book of Exodus. God would certainly be with Moses when he returns to Egypt. The many plagues which will take place, through Moses’ prophetic announcements, will be further signs from God that it is His divine judgment coming down upon the Egyptians.

Horeb and Mount Sinai were the same area. Sinai will be the location where Moses receives the Ten Commandments (Deuteronomy 4:10, 15; 5:2; 9:8; 18:16). Generations later, Elijah will escape to this same area after defeating the prophets of Baal and running away from Jezebel (1 Kings 19).

Verse 13. Then Moses said to God, “If I come to the people of Israel and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ what shall I say to them?”

When God commanded Moses to go back to Egypt, in order to bring Israel out of slavery, Moses’ first response was an expression of doubt. God replied with reassurances, both of His own presence, and with prophecy of Moses’ eventual success.

Here, Moses provides his second objection to God’s call. His first excuse related to his identity: “Who am I?” (Exodus 3:11). The excuse given here relates to God’s identity. Moses’ question is not entirely inappropriate. He expects people to ask a very natural question: who sent you to lead us? Specifically, Moses wants to know how to answer the question of “which God” he is representing. This interesting question leads to a unique revelation of the Lord’s name in the next verse; this statement will become an integral part of God’s identity as revealed in the rest of Scripture.

The phrase, “The God of your fathers,” relates back to a similar comment made by God in verse 6, implying that the One speaking is the God of Moses’ ancestors. Moses uses an important shift in perspective, however. In Moses’ words, this being is “the God of your fathers,” as spoken by Moses to the Jewish people. In other words, this emphasizes God’s relationship to the Hebrew people, rather than to Moses. Moses has a conflicted identity with the Hebrews. He is a Jew, but was not raised as a Jew. He is—ethnically—one of the enslaved Israelis, yet lives in exile in freedom from that slavery. As a result, Moses is fearful to approach the Jewish people with claims that he should have authority over them. Even when he lived in Egypt, the Hebrew people saw no reason to accept his commands (Exodus 2:14).

So, Moses seeks advice from God regarding how to respond, still hoping God will choose someone else instead.

Verse 14. God said to Moses, “I AM WHO I AM.” And he said, “Say this to the people of Israel: ‘I AM has sent me to you.’”

Exodus 3:14 is one of the key verses in the entire Bible. Here, God is speaking to Moses out of a miraculous occurrence: a bush which is on fire, but not burnt up. God has declared His intent to free Israel from their slavery under Egypt. God has also ordered Moses to return to Egypt, so that he can lead this transition from oppression to freedom. Moses responded with doubt and questions. One of these questions is fairly simple: what do I say when people ask “what god sent you?” The answer given here is crucial for understanding the identity and nature of God. This response becomes foundational in both Jewish and Christian theology.

God identifies Himself using a phrase which is actually a description, or a statement: “I AM WHO I AM” or simply “I AM.” The first phrase, in Hebrew, is e’heyeh aser’ e’heyeh. This is most simply translated as “I am who I am.” Other translations of this important phrase include, “I am what I am,” or, “I will be what I will be,” and it could be taken to mean “that which will be, I am, that which will be” or similar ideas. Even in Hebrew, this is a statement which is not merely expressed as a name, or a word, or a description. This is a poetic expression of God’s very nature.

The statement carries a sense of necessity, simplicity, and absolute-ness. In using this particular phrasing, God identifies Himself as the self-existent One—the eternal, unique, uncreated God. God just is. He is the ultimate truth, the only necessary being, the beginning and end, the first cause. The question of who speaks from the burning bush is given an answer which is both simple and profound: “I AM.” This is how Moses would have interpreted the response, given the Hebrew words used.

At this point in history, this name for God is new to mankind. The following verse indicates that this is to be a name used and understood for the rest of history (Exodus 3:15). Jesus will later use the name “I AM” in reference to Himself (John 8:58); His audience immediately recognizes this as a claim to divinity (John 8:59).

In the next verse, God will also identify Himself using the term YHWH, a Hebrew word which was considered so holy that it was not spoken aloud. This appears in most English translations of the Bible using small capitals: “The LORD.” It is also transliterated as Yahweh, or Jehovah. Since the word e’heyeh is related to the word YHWH, this is probably a deliberate play on words. Using the word YHWH invokes the concept of “I AM.”

In addition to being told how to identify God, Moses is ordered to tell the Israelites that this same God is responsible for his mission. This is not a scenario where Moses takes matters into his own hands as he did with the taskmaster he killed in Egypt (Exodus 2:11–15). This mission is God-ordained. God emphasizes His “sending” of Moses several times in this passage (Exodus 3:10, 12, 15). This great task requires God’s call, God’s power, and God’s provision to accomplish. Moses rightly doubted his own abilities. Only with the Lord “with him” could he free the Israelites from slavery. The word e’heyeh—here used to mean “I AM” in reference to God, was also used in verse 12 when God said He “would be” with Moses.

Verse 15. God also said to Moses, “Say this to the people of Israel: ‘The Lord, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.’ This is my name forever, and thus I am to be remembered throughout all generations.

The previous verse noted two statements by God. The first was God’s description of Himself, to be used as His name: e’heyeh aser’ e’heyeh, meaning “I AM WHO I AM.” The second used similar language to instruct Moses to tell the people of Israel that he had been sent by “I AM.” This verse continues with the third statement from God regarding His name.

Moses is to specify that the God of Abraham, Isaac, and Jacob had sent him to the Israelites. The “I AM” who now speaks to Moses is the same God who appeared to Abraham.

Secondly, God refers to Himself using the word LORD, spelled YHWH in Hebrew letters. This term is connected with the root verb hayah, translated “I AM” in verse 14. God is the “I AM,” the self-existent one, and the “Lord” Yahweh of Abraham and his descendants. This term was initially pronounced as “YAH-way,” often spelled in modern contexts as Yahweh. It is also sometimes transliterated as Jehovah. The name Yahweh would be known as the unique name of Israel’s God throughout Jewish history. Later in Jewish history, the name YHWH was considered so holy that readers would not pronounce it, substituting the name Adonai, another word for Lord, instead. This was thought to keep Jews from accidentally breaking the commandment regarding using the Lord’s name in vain (Exodus 20:7).

Verse 16. Go and gather the elders of Israel together and say to them, ‘The Lord, the God of your fathers, the God of Abraham, of Isaac, and of Jacob, has appeared to me, saying, “I have observed you and what has been done to you in Egypt,

God is speaking to Moses out the miraculous burning bush. In response to Moses’ initial fears and doubts, God provided reassurance and clearly stated His identity. This included the crucial identification of God with the term “I AM,” and the title of LORD, typically presented using small capitals in English, and sometimes displayed as Yahweh or Jehovah.

Moses is commissioned with three commands in this verse. First, he must return to Egypt to fulfill this mission. Second, Moses was to gather the “elders of Israel.” This is the first mention of these elders who apparently began serving as the leaders of the Jewish people during their slavery. This governing body is mentioned thirty-one times in the Old Testament, including eight times in Exodus (Exodus 3:18; 12:21; 17:5, 6; 18:12; 24:1, 9) and fourteen times total in the Torah.

Third, Moses is to give these elders a specific message. In this verse, part of the message is given: The God of Abraham, Isaac, and Jacob had appeared to Moses to reassure Israel that He has seen their afflictions in Egypt. This was to serve as a reminder God had not forgotten nor forsaken them. The next verse will continue with God’s promise regarding freedom from slavery.

Context Summary
Exodus 3:16–19 records God’s instructions to Moses, regarding a message he is to deliver when he arrives in Egypt. This message is to be given to the ”elders of Israel,” and includes a statement meant to be spoken to Pharaoh. God promises to free Israel from slavery and establish them in a fertile, free land. The first step in this liberation is to ask Egypt’s king for a relatively minor concession: three days for Israel to worship their God. Pharaoh is predicted to refuse this, demonstrating his complete lack of empathy for the Hebrew people.

Verse 17. and I promise that I will bring you up out of the affliction of Egypt to the land of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites, a land flowing with milk and honey.”’

God is dictating a message which Moses is to deliver to the elders of Israel, once he goes back into Egypt.

God’s message includes recognizing the suffering of the Israelites (Exodus 3:16) and a promise to free them. God vows to move the Jews from slavery, in Egypt, into freedom, in the land of six other people groups, which were first mentioned in verse 8. This Promised Land is characterized as a land “flowing with milk and honey,” which implies a land extremely well-suited to growing food and raising livestock. Though many other peoples lived there at the time these words were spoken, God promised to change the situation and place Israel in this land.

God will fulfill this promise, though the nation of Israel will not enter this new land for forty more years, as a result of their own disobedience (Numbers 13—14). Even then, some of the original inhabitants of the land will continue to cause problems for the Israelites. However, the promise as stated by God will be fulfilled. Israel will be rescued from a region of slavery and oppression, and became its own nation, in a region of freedom and prosperity. In this sense, Moses will serve as both a national leader and a prophet, speaking God’s future plan to the Jewish people.

Verse 18. And they will listen to your voice, and you and the elders of Israel shall go to the king of Egypt and say to him, ‘The Lord, the God of the Hebrews, has met with us; and now, please let us go a three days ‘ journey into the wilderness, that we may sacrifice to the Lord our God.’

This is part of God’s message to the “elders of Israel,” to be delivered by Moses when he returns to Egypt. God has already stated His intention to free Israel from their oppression, and to give them control of a prosperous homeland.

God also promised Moses the Israelite elders would “listen to your voice.” Moses was initially concerned that the Hebrews still living in Egypt would have no desire to listen to him (Exodus 2:14; Exodus 3:13). And yet, God’s prediction here will be confirmed; Exodus 4:31 says “the people believed” the message of Moses and his brother Aaron.

The next step in God’s plan is for Moses and the elders of Israel to confront the king of Egypt—the Pharaoh—and request a three-day journey into the wilderness to make sacrifices to the Lord. Some have asked why God would instruct Israel to make this request, since the ultimate plan was to free Israel from Egypt entirely. In part, this request is meant to show the obstinacy of Egypt’s rulers—they won’t even approve such a minor detour, let alone complete freedom.

The completion of this order takes place in Exodus 5:3. As expected, Pharaoh rejects the request, instead forcing the Jews to make bricks without straw, a move that greatly increases their workload. God will follow this event with the plagues predicted later in this chapter (Exodus 3:20; 7—12). This request for a three-day journey is also repeated in Exodus 8:27. Interestingly, the plague of darkness would last three days, with no one working during this time (Exodus 10:22–23). Once again, Egypt’s attempts to thwart God will result in the exact consequences they seek to avoid.

Verse 19. But I know that the king of Egypt will not let you go unless compelled by a mighty hand.

After commanding Moses and the elders of Israel to confront Pharaoh, God warns him that Pharaoh, the king of Egypt, will not be receptive. Pharaoh is also often called “king of Egypt” in Exodus, or “Pharaoh king of Egypt.” According to God, the only way Pharaoh will agree to even the slightest release for Israel is if “compelled by a mighty hand.” Moses will later refer to God as the one who brought the people from Egypt with a mighty hand (Exodus 32:11). The “mighty hand” of God is also mentioned nine times in Deuteronomy (Deuteronomy 3:24; 4:34; 5:15; 6:21; 7:8, 19; 9:26; 11:2; 26:8) and seventeen times total in the Bible.

This mighty hand of God will include ten plagues, culminating in the death of the firstborn sons of Egypt. Verse 20 predicts that “…after that [Pharaoh] will let you go.” Further, the upcoming passage will conclude with the predictions the Jews will “plunder” the Egyptians through the items they request (Exodus 3:21–22). This prediction will be fulfilled in Exodus 12:35–36 as the fleeing Jews will be given jewelry and clothing by the Egyptians.

Verse 20. So I will stretch out my hand and strike Egypt with all the wonders that I will do in it; after that he will let you go.

God has just delivered a message to Moses, which is to be given to the elders of Israel. Part of the message is a command to confront Egypt’s king—the Pharaoh—and request a three-day leave for the Hebrews to worship God. This request, says God, will be refused, since Egypt will never relax its grip on their slaves without coercion.

In response, and to free Israel, God says He will “stretch out [His] hand” against the nation of Egypt. This was a common way for Moses to describe God’s judgment (Exodus 7:5). This phrase is used often in the Old Testament, even outside of the books of Moses (Jeremiah 6:12; 51:25; Ezekiel 6:14; 14:9, 13; 25:13, 16; 35:3; Zephaniah 1:4). The idea of “striking” in judgment also recurs in Exodus. God “strikes” the Nile to turn it to blood (Exodus 7:17). He instructs Aaron to “strike the dust” to send gnats into the land of Egypt (Exodus 8:16). God also “strikes” the firstborn sons and animals in the tenth plague (Exodus 12:12, 13, 23 twice).

God refers to His upcoming plagues as “wonders.” He later mentions “signs and wonders” in Exodus 7:3. God talks about His “wonders” being multiplied in Exodus 11:9, and Exodus 11:10 talks about Moses and Aaron performing “wonders” before Pharaoh. In Exodus 15:11 Moses and the people praise God for His “wonders.”. Moses again returns to the theme of “wonders” in Deuteronomy, mentioning God’s many wonders on six occasions (Deuteronomy 4:34; 6:22; 7:19; 26:8; 29:3; 34:11). These wonders would continue in the life of Israel in Joshua’s time (Joshua 3:5), and God’s many wonders would be praised throughout Scripture (Psalm 77:11, 14; 78:4, 11, 12).

As in the Gospel of John, the purpose of these miracles is to prove God’s message, and His messenger, are true (John 20:30–31).

Context Summary
Exodus 3:20–22 summarizes the plan God has for liberating Israel. In response to Pharaoh’s hardness of heart, God will ”strike” Egypt using miracles that will leave no doubt that He is the One True God. This will not only convince Pharaoh to release the Hebrews, it will encourage the Egyptians to hand over much of their wealth to Israel, in order to speed their departure. The details of these wonders, and the fulfillment of these promises, will be given in the following chapters.

Verse 21. And I will give this people favor in the sight of the Egyptians; and when you go, you shall not go empty,

After giving a message for the elders of Israel, and a prediction that Pharaoh will refuse their request for freedom to worship God, God gives some predictions.

God promises the Jews would have “favor” among the Egyptians, even as they leave a ruined and scarred nation behind. The fulfillment of this prophecy is found in Exodus 12:36: “And the LORD had given the people favor in the sight of the Egyptians …” Following the death of the firstborn sons and animals of Egypt, and the other catastrophic plagues caused by their enslavement of the Hebrews, the Egyptians will give the Jews whatever they want and urge them to leave immediately (Exodus 12:33–36).

Exodus 3:22 further explains the Jews will leave Egypt with much plunder. Exodus 12:35 specifically notes the fulfillment of this prediction involving silver and gold jewelry and clothing. Similar to a winning nation in war, this would serve as the equivalent of plundering the Egyptians. The Jews would not leave destitute, but rather in victory over those who had oppressed them.

Verse 22. but each woman shall ask of her neighbor, and any woman who lives in her house, for silver and gold jewelry, and for clothing. You shall put them on your sons and on your daughters. So you shall plunder the Egyptians.”

After instructing Moses and the elders of Israel on how to approach Pharaoh, God has begun promising Israel a successful escape from Egyptian slavery. This verse concludes chapter 3 with further information regarding how the Jews would leave Egypt.

First, each woman will ask her neighbor for jewelry and clothing. Second, this would include “any woman who lives in her house.” The contrast appears between the local resident and the foreigner or visitor to the area. Both the Egyptians and anyone else in the area would give the Israelites whatever they wanted and send them away. Both references in this verse are feminine, indicating this was activity that took place among the Jewish women and the female Egyptians and immigrants or visitors there.

These Jewish women would take the jewelry and clothing and put them on their own sons and daughters. The women who were unable to adequately clothe their children under slavery would dress their children in the finest clothing on the day they received their freedom. In this way, they would “plunder” and defeat their Egyptians oppressors.

This odd reaction is, in part, explained by the “wonders” which God plans to do (Exodus 3:20). These plagues, while terrible, will be necessary in order to convince the Egyptian king to release Israel from slavery (Exodus 3:19). By then, the entire nation of Egypt will recognize that keeping the Hebrews enslaved means suffering the wrath of God—so they will give anything to get Israel to leave as soon as possible.

End of Chapter 3.

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