Moses was tending the flock of Jethro, his father-in-law, and he led the flock to the far side of the wilderness and came to Horeb, the mountain of God, Exodus 3:1. This is the same place where he would lead Israel to receive the ten commandments, Exodus 20:1-26.
Coffman, in his commentary, says the following concerning Jethro.
‘This is surprising in view of the fact that Reuel appeared in Exodus 2:18, both as the priest of Midian, and as father-in-law of Moses. However, forty years had intervened, and Jethro, probably the son of Reuel, had inherited the office, as was the custom. This would have meant that Jethro was brother-in-law to Moses; the same word in Hebrew meant either. The word here rendered father-in-law is used of almost any relation by marriage.’
When Moses fled from Egypt he would be forty years of age, Acts 7:23, and as he stood before the angel of the Lord at the burning bush, he would be eighty years of age, Acts 7:30. Remember Israel’s affliction in Egypt had been predicted, Genesis 15:13, and it was at this time when the Lord appeared to Moses that their suffering in Egypt was coming to an end.
As Moses was tending his father-in-law’s flock, he took them to Horeb, Exodus 3:1, which is Mount Sinai, Exodus 20:1-26. It’s then that an angel of the Lord appeared to Him in flames of fire within a bush, Exodus 3:2 / Exodus 3:4 / Exodus 3:6-7.
Who is this angel of the Lord? This is a Christophany, which suggests that this is a preincarnate appearance of Christ, Genesis 12:7. Please note that it is the angel of the LORD, the Christ, who is called God and LORD throughout this chapter and the next, who speaks, Exodus 4:1-16.
Haynes Jr, in his commentary, says the following.
‘A study of these passages reveals that the Angel of the Lord appeared in human form, Genesis 18:2 / Genesis 22:1-18 / Hebrews 13:2, and performed normal human functions, Genesis 32:24 / Numbers 22:23 / Numbers 22:31, yet he was an awe-inspiring figure, Genesis 32:30 / Judges 6:22 / Judges 13:22, exhibiting divine attributes and prerogatives including predicting the future, Genesis 16:10-12, forgiving sin, Exodus 23:21, and receiving worship, Exodus 3:5 / Judges 13:9-20.’
The burning bush caught Moses’ attention as he saw that, though the bush was on fire, it did not burn up, Exodus 3:2. This was no ordinary occurrence, a ‘strange sight’, Exodus 3:3.
This was a divinely created aberration, not just a case of spontaneous combustion, or light shining through the branches. It was designed to grab Moses’ attention, so God could speak, as all miracles were not an end in themselves, but pointed to the Word, Mark 16:20.
Why a burning bush? Some commentators suggest that it was representative of Israel’s oppression and trial. God spoke from the bush; in other words, He was with them in their affliction. If God could keep a bush from being consumed, He also could keep His people, even though they were going through the fire, from being consumed. Moses was learning that this was all about God, not Moses.
Constable, in his commentary, says the following.
‘The fire also probably symbolised the presence of God dwelling among His people, Genesis 15:17 / Exodus 19:18 / Exodus 40:38. God was with His people in their affliction, Deuteronomy 31:6 / Joshua 1:5 / Daniel 3:25 / Hebrews 13:5.’
Before Moses can reveal God’s plan to Israel and Egypt, he must understand who God is. Our faith is rooted in our understanding of God’s identity. The phenomenon of the bush wasn’t the true glory being revealed; God was there.
He appeared in the presence of an angel and spoke from the bush, Exodus 3:4. Notice God said, ‘Moses, Moses’, Exodus 3:4, when a name is mentioned twice, it always implies that what is about to be said is vitally important, 1 Samuel 3:10 / Acts 9:4.
The angel of the LORD’s first command to Moses is for him to stay back and remove his sandals, Exodus 3:5. He declares that the ground is ‘holy ground’, Exodus 3:5. This is the first occurrence of the word ‘holy’ in the Bible. As we remember the word, ‘qodesh’ means sacred, dedicated, or hallowed. The Old Testament presents the idea of separation by God for His purposes. This includes purity as well, especially in the New Testament.
There was nothing inherently ‘holy’ about this piece of ground, but God was there, and God is inherently holy or transcendent. He cannot be approached except at His direction and with His provision. God’s holiness demands fear, ‘reverence’ and obedience.
God is holy, and unclean sandals cannot be stomped in and out of His presence, Exodus 3:5. God was telling Moses, ‘This is my house, so take off your dirty shoes before you come any farther.’
For the priests, they understood that they had to wash their hands and feet before they walked into the holy place, Exodus 30:18-21. In other words, they couldn’t pass farther or serve in the tabernacle until they bared their feet and washed them in the golden laver.
When Jesus washed the disciples’ feet, He was preparing them for a deeper walk, He was preparing them for the Upper Room experience, He was preparing them for service, John 13:1-15.
We know that Joshua is also told to take off his shoes. In this incident, the commander of the Lord’s army said to Joshua, ‘Take off your sandals, for the place where you are standing is holy.’ And Joshua did so.’ Joshua 5:15. Putting off the shoe was a token of respect and submission.
Notice it is the angel of the LORD says, I am the God of your father, the God of Abraham, the God of Isaac and the God of Jacob, Exodus 3:6. These names of the patriarchs are again repeated in Exodus 3:15, implying that God is the God of the living, and also implying the Deity of Christ, Matthew 22:32.
Moses’ attitude went from curiosity to fear, Exodus 3:6. Those who come to recognise God’s holiness are driven to their knees with the clear perception of their own un-holiness.
When Isaiah looked into the throne room of heaven, he saw angels praising God, Isaiah 6:3-5. The holiness of God is centre stage at Sinai and in the giving of the law, but it also would play a major role in the Exodus. God’s uniqueness would be clearly demonstrated in the coming plagues, and Israel would be called upon to fear and obey Him.
There is always the danger that we can be too casual in our approach to God. God’s holiness demands fear, reverence and obedience.
When we talk about the holiness of God, we’re talking about His separateness. That is, God is set apart from this world; He is set apart from the evil acts of a sinful people.
As God’s people, living on this side of the cross, we have been cleansed from our sin; the sacrifice of Jesus has made us clean in the sight of God. We have been made holy through Jesus. So, because we have been made holy, we need to act like we’re holy.
We’re to be set apart from the world, we’re to stop acting like sinful, unsaved people, we’re to hate sin and steer clear of sinful situations, and we’re to honour God with our every breath and our every thought. That’s what it means to be holy; being holy means being set apart for God.