2 And the Angel of the LORD appeared unto him in a flame of fire out of the midst of a bush;

and he looked, and behold, the bush burned with fire, and the bush was not consumed.

The

c Deut. 33. 16. Isai. 63. 9. Acts 7. 30. position. They may be considered as four score and five thousand.' parts of one vast eminence in the midst effect here described is very generally of the surrounding desert, the upper re- conceded to have been produced by a gion of which forms an irregular circle pestilential wind of the desert, which of thirty or forty miles in diameter. is personified, and termed an angel. So This region contains the highest moun- the pestilence which occurred in consetains of the peninsula, whose shagged quence of David's numbering the people, and pointed peaks, and steep and shat- 2 Sam. 24. 15, 16, in like manner repretered sides, render it clearly distin-sented as the work of an angel. The guishable from all the rest of the coun-destruction of the first-born in Egypt, try in view. Abrupt cliffs of granite, Ex. 12. 23, 29, is doubtless to be viewed from six to eight hundred feet in height, in the same light. Though cut off by whose surface is blackened by the sun, the direct supernatural judgment of surround the avenues leading to the the Most High, yet the agency is perelevated region, to which the name of sonified and represented as a destroying Sinai, at the present day, is specifically angel. The language of the Psalmist, applied. The cliffs enclose the moun- Ps. 78. 49, undoubtedly requires the tain on three sides, leaving the east and same construction; He cast upon them north-east sides only, towards the gulf the fierceness of his anger, wrath and of Akaba, more open to the view. Fur-indignation and trouble by sending evil ther information respecting this remarkable mountainous tract will be given in tracing the course of the children of Israel in their march from Egypt to |

Canaan.

2. The angel of the Lord appeared unto him, &c. Of the scriptural import of the word 'angel' we have given a somewhat extended view in the Note on Gen. 16. 7, with which compare Note on Gen. 24. 7. It is properly a term of office, and not of nature, and is used to denote not only human and spiritual messengers, but also any of the impersonal agents, such as winds, fires, pestilences, remarkable dispensations, &c., which serve as a medium to make known the divine will, or to illustrate the divine operation in nature or providence. In fact, one of the most frequent uses of the term is as a personification of divine judgments. Thus 2 Kings, 19. 35, And it came to pass that the Angel of the Lord went out and smote in the camp of the Assyriaus an hundred

angels among them ;' i. e. the judgments of the plagues. In the New Testament the same mode of speech occurs, Acts, 12. 23, And immediately the angel of the Lord smote him, because he gave not God the glory, and he was eaten of worms, and gave up the ghost.' Here the judgment itself, the fatal disease with which Herod died, was the angel intended in the text. But if such language was used in reference to vindictive judgments extraordinarily inflicted, there is no reason to doubt that merciful visitations, or in fact any kind of rare, wonderful, and astounding occurrences that happen somewhat out of the ordinary course of providence, should be set forth in a similar figurative or symbolical diction. Thus when it is said, Dan. 6. 22, that God had sent his Angel and shut the lions' mouths, that they should not hurt Daniel,' it is not necessary to understand the literal presence of an angel, or spiritual being, but simply, that by the special interposition or influence of

the Almighty, the ravenous beasts were restrained from acting according to their instincts. The principle on which this interpretation rests is well expressed by Reland (Dissert. de Samarit. 7. § 7.), 'That with whatever instrument God unites his own virtue, so as to animate it, and to work in, with, and by it, that instrument is called an angel.' Accordingly, even a dream, a vision, a voice from heaven, may be so denominated. But the appellation seems to be in a particular manner bestowed upon the theophanies, or special divine manifestations of which we so frequently read in the Old Testament as made to the patriarchs and prophets. The Shekinah, or visible material symbol of glory, is undoubtedly, in repeated instances, called the angel of the Lord, inasmuch as it was the medium or vehicle through which the Divinity was pleased to reveal himself to the outward senses. Thus the Shekinah in the pillar of cloud and fire which guided the march of the Israelites is called, Ex. 14. 19, the angel of the Lord. At the same time, in all such cases an intelligent agent, a spiritual being, or, in other words, Jehovah himself, is doubtless to be considered as really but invisibly present in and associated with the visible emblem. Thus, in the present instance, the appearance, the preternatural light or fire in the burning bush, we suppose to be what is truly and primarily meant by the angel of the Lord; but it is clear from the sequel that in and under this outward symbol there was present the divine personage who styles himself, v. 6, 'the God of Abraham, of Isaac, and of Jacob,' and who is also, v. 7, expressly called 'Jehovah' (Lord). This is still farther manifest from Deut. 33. 16, where Moses, in blessing the tribes in the name of the Lord, invokes upon Joseph the good will of him that dwelt in the bush.' Still farther confirmation of this view will be given as we proceed.———¶ In a flame of fire out of the

This appeared to

The

midst of a bush. Moses a natural fire burning with great vehemence in the midst of the bush, yet we may suppose it to have been the supernatural fiery splendor which constituted the Shekinah, the symbol of the divine presence. The Hebrew word for 'bush,' (properly bramble bush) is seneh and from the 'bush' here mentioned, in connexion with the divine appearance, the Jewish writers, not improbably, suppose that this mountain and desert were afterwards called by the Israelites Mount Sinai,' and the wilderness of Sinai. Thus in Pirke Eliezer, ch. 41, 'From the beginning of the world this Mount was called Horeb, and when God appeared unto Moses out of the midst of the bramble-bush, from the name of the bramble (Seneh) it was called Sinai.'-The incident which so much excited the wonder of Moses is generally supposed to have been designed as a representation of the condition of the Israelites in Egypt. burning bush,' says Philo,' was a symbol of the oppressed, and the flaming fire of the oppressors; that what was burning but not consumed, did portend that these who were afflicted by the violence of their enemies should not perish; and that the attempts of their enemies should be frustrated; and that the present troubles of the afflicted should have a good issue.' There they were oppressed and cruelly treated, bound down with bondage, and suffering every grievance that malice could devise and power effect to wear out their strength and diminish their numbers. They were in a furnace of fire, and in themselves but as briars and thorns compared with those that kindled it. But they were nevertheless not destroyed; nay, they were still flourishing; the nation continued to shoot forth vigorous branches, and a numerous offspring surrounded them in spite of their enemies. And whence this wonder, this apparent contradiction to the common

3 And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt.

4 And when the LORD saw that

d Ps. 111. 2. Acts 7. 31.

course of nature? It was because God was in the midst of them. He, the imperishable and eternal God, who now appeared to Moses in the bush, burning but unburnt, and who afterwards walked with his three faithful servants in the burning fiery furnace of Nebuchadnezzar, was continually with his oppressed people, and therefore they were not consumed. But farther, it will be no stretch of fancy if we consider the appearance of the bush as an emblem of the present condition of the children of Israel. They are at this day strangers in foreign lands. They have been in circumstances which, according to the common operation of merely human and political causes, would have long ago amalgamated them entirely with other nations, and made them vanish, as a people, from the earth. But they are at this day a distinct and separate people; they have survived the lapse of ages, which have swept away others far more numerous and powerful; they

are scattered over the face of the whole earth, and yet their national character and name are preserved, and even their visages declare their origin. And why is this burning bush of the house of Israel yet unconsumed? It is because God is with them. He remembers his covenant with their fathers. He has further mercy in store for them. There shall yet come out of Zion the Deliverer, and shall turn away ungodliness from Jacob.' They shall again be grafted into their own olive-tree, for God is able to graft them in again, and his gifts and callings are without repentance. But again, this appearance may be considered as an apt emblem of the condition of even the spiritual church of Christ. Against himself and the cause of his gospel

he turned aside to see, God called e unto him out of the midst of the bush, and said, Moses, Moses! And he said, Here am I.

e Deut. 33. 16.

did the kings of the earth set themselves, and the rulers take counsel together. And ever since have the world and the devil been striving to crush his people, and to root out the memorial of them from the earth. Often have his witnesses prophesied in sackcloth, and often have his people suffered bonds and imprisonment and death for their religion. Yet it remains, and is still a light shining in a dark place. This is because that God is with his church. God is in the midst of her, and therefore she is not moved. When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee; when thou walkest through the fire thou shalt not be burned; neither shall the flame kindle upon thee.' She is built upon a

rock and the gates of hell shall not prevail against her. Her great head has declared, 'Lo I am with you always even unto the end of the world.' And herein consists the stability, perpetuity,

and increase of the church.

3. Why the bush is not consumed. Heb. lo yibar, is not eaten up ; i. e. burnt up, entirely consumed, for that it was apparently burning we are expressly informed in v. 2. A fire in the Scriptures is frequently said to

eat' as Lev. 6. 10, And take up the ashes which the fire hath consumed ;' Heb. 'hath eaten,' Ps. 50. 3, 'Our God shall come and shall not keep silence: a fire shall devour before him, and it shall be very tempestuous round about him.' It was matter of astonishment to Moses that this was not the effect in the present instance.

4. When the Lord saw that he turned aside to see, he called unto him, &c. As if to reward the religious awe and

5 And he said, Draw not nigh thy feet; for the place whereon hither: fput off thy shoes from off thou standest is holy ground.

f ch. 19. 12. Josh. 5. 15. Acts 7. 33.

6

cious gospel. Whatever they heard, they heard not the things which have come to our ears. Whatever were the promises given to them, we are in possession of better. Whatever the covenant made with the fathers, a better one has been established with us their spiritual descendants. Whatever the encouragement granted to them, we have still greater afforded to us in every part of the work which we have to do, in every trial and danger to which we may be exposed. Let us then hear the voice of God speaking to us in the gospel, where no phenomenon of fire intimidates our spirits. Let us hearken in faith to all its declarations, and yield implicit obedience to all its commands.

dread, and the sanctified curiosity, with which his spirit was touched, The phraseology shows that the term 'Lord' here is used interchangeably with 'Angel,' carrying with it the idea of something visible, or in other words of the Shekinah. God might have called to him without any such tokens of reverence on the part of Moses, but he does not see fit to make his communications to heedless minds. The desire of Moses to be taught,' says Calvin, as indicated by his drawing near, especially worthy of note. It often happens that God meets us in vain because we perversely spurn so great a grace. Let us learn from the example of Moses, as often as God, by any sign, invites us to himself, sedulously to attend, nor stifie - Here am I. A common expresthe offered light by our sluggishness.' sion indicative of readiness to hearken The vouchsafement of visions of this or obey. See Note on Gen. 22. 1. nature was never intended to inspire a 5. Draw not nigh hither. That is, fruitless wonder or alarm in the minds approach not any nearer than thou art. of holy men. They were always sub- The scrutiny of mere curiosity was reservient to some great moral end, and pelled; an undue familiarity was not for the most part were attended with permitted; a deep and awful reverence some express instructions in which the was enjoined. He was forbidden to apbeholder was deeply concerned. It had proach too nigh unto God. The deepest now been a long time since any such awe which can possibly fill the soul is personal intercourse with the Deity had called for when a worm of the dust is been enjoyed by any of the chosen peo- admitted to stand within the precincts ple. No instance of the kind is recorded of the divine presence. We are indeed as having taken place since God was favored to live under a milder dispenpleased to speak to Jacob to encourage sation than was Moses, one under which him to go down into Egypt; but now we are not only bidden to draw nigh after a lapse of two hundred years God unto God,' but assured that he will again condescends to appear and to draw nigh unto us.' We do not now converse with Moses, in order to en- draw nigh unto a burning bush or a courage him to go back to the same flaming mount, but to a mercy seat country to bring his people out of it. to which we are commanded to come We are ready to say that those favored with filial boldness to obtain all needed men of old were happy in being per- grace. Yet even here there is nothing mitted to enjoy such immediate inter- to warrant an unhallowed familiarity, course with God; but happier are we nothing to abate the most profound revwho enjoy the full revelation of the pre-erence and godly fear when we enter

into the audience-chamber of the King of kings.- - Put off thy shoes from off thy feet. By shoe here is meant the leathern or wooden sole attached to the bottom of the foot by shoe-latchets' passing round the instep and ancle. See Note on Gen. 18. 4. Jerus. Targ. sandelok, thy sandal. The reverence indicated by putting off the covering of the feet is still prevalent in the East. The Orientals throw off their slippers on all those occasions when we should take off our hats. They never uncover their heads, any more than we our feet. It would every where, whether among Christians, Moslems, or Pagans, be considered in the highest degree irreverent for a person to enter a church, a temple, or a mosque, with his feet covered; and we shall observe that the priests under the law officiated with bare feet. And not only is this form of showing respect exhibited in religious observances, but in the common intercourse of life. Few things inspire an Oriental with deeper disgust, than for a person to enter his room with shoes or boots on, regarding such conduct both as an insult to himself and a pollution to his apartment. These usages influence the costume of the head and feet. The former, being never uncovered, is in general shaven, and the head-dress generally is such that it could not be replaced without some degree of trouble; while for the feet they have loose and easy slippers, which may be thrown off and resumed with the least possible degree of inconvenience.' Pict. Bib. The place whereon thou standest is holy ground. Heb. or frivolous emotions to another? AsPadmath kodesh, ground of holiness; i. e. sanctified by the presence and manifestation of the Deity, who makes the heavens, the earth, the sanctuary, or whatever place it be in which his glory is revealed, to be accounted 'holy,' and therefore to be occupied with devout reverence by his worshippers. Accordingly the mount on which

Christ was transfigured, 2 Pet. 1, 18. is called the 'holy mount.' A 'holiness' of this kind, founded solely upon divine appointment, and not upon the intrinsic nature of the subject, is termed 'relative' in contradistinction from 'positive,' or 'absolute,' and ceases when the occasion creating it ceases. The same direction was afterwards given to Joshua, the successor of Moses, on a somewhat similar occasion, Josh. 6. 15, "Loose thy shoe from off thy foot, for the place whereon thou standest is holy.' That is, it was made temporarily holy by the divine manifestation there witnessed. We are not indeed in the Scriptures taught the intrinsic holiness of places, but there is no doubt that the spirit of this command enjoins upon us a peculiar awe and reverence of feeling whenever we enter a house of worship, or any other place, where God is considered to be especially present. The impression that God is here' ought ever to have a solemnizing effect upon our minds, and repress every thing like carelessness, listlessness, or levity. Had we a proper sense of the divine majesty resting upon our spirits, would it be possible that we could give way to that profane heedlessness of mind which often steals upon us? Would one short hour's attendance betray us into slumber? Would a crowd of worldly or sensual thoughts intrude into our minds? Could the eye find leisure to roam over the assembly and upon the dress or deportment of others? Could a scornful or simpering countenance by significant smiles communicate its contemptuous

suredly not. God is as truly, though not as visibly, in the midst of his worshipping assemblies, as he was in the burning bush at Horeb, and our most appropriate sentiments on such occasions are those which would utter themselves in the reverential language of Jacob at Bethel, 'How dreadful is this place!'