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Bible School · Old Testament survey · Class 10 of 68

The God who sees and sends: Moses from the Nile to the bush

Exodus 1–4 · about 29 minutes · Moses and the burning bush

By the end of this class you should be able to

Read the passage

1These are the names of the sons of Israel who went to Egypt with Jacob, each with his family: 2Reuben, Simeon, Levi, and Judah; 3Issachar, Zebulun, and Benjamin; 4Dan and Naphtali; Gad and Asher. 5The descendants of Jacob numbered seventy in all, including Joseph, who was already in Egypt. 6Now Joseph and all his brothers and all that generation died, 7but the Israelites were fruitful and increased rapidly; they multiplied and became exceedingly numerous, so that the land was filled with them. 8Then a new king, who did not know Joseph, came to power in Egypt. 9“Look,” he said to his people, “the Israelites have become too numerous and too powerful for us. 10Come, let us deal shrewdly with them, or they will increase even more; and if a war breaks out, they may join our enemies, fight against us, and leave the country.” 11So the Egyptians appointed taskmasters over the Israelites to oppress them with forced labor. As a result, they built Pithom and Rameses as store cities for Pharaoh. 12But the more they were oppressed, the more they multiplied and flourished; so the Egyptians came to dread the Israelites. 13They worked the Israelites ruthlessly 14and made their lives bitter with hard labor in brick and mortar, and with all kinds of work in the fields. Every service they imposed was harsh. 15Then the king of Egypt said to the Hebrew midwives, whose names were Shiphrah and Puah, 16“When you help the Hebrew women give birth, observe them on the birthstools. If the child is a son, kill him; but if it is a daughter, let her live.” 17The midwives, however, feared God and did not do as the king of Egypt had instructed; they let the boys live. 18So the king of Egypt summoned the midwives and asked them, “Why have you done this? Why have you let the boys live?” 19The midwives answered Pharaoh, “The Hebrew women are not like the Egyptian women, for they are vigorous and give birth before a midwife arrives.” 20So God was good to the midwives, and the people multiplied and became even more numerous. 21And because the midwives feared God, He gave them families of their own. 22Then Pharaoh commanded all his people: “Every son born to the Hebrews you must throw into the Nile, but every daughter you may allow to live.”

Open Exodus 1 in the reader (BSB)

2Now a man of the house of Levi married a daughter of Levi, 2and she conceived and gave birth to a son. When she saw that he was a beautiful child, she hid him for three months. 3But when she could no longer hide him, she got him a papyrus basket and coated it with tar and pitch. Then she placed the child in the basket and set it among the reeds along the bank of the Nile. 4And his sister stood at a distance to see what would happen to him. 5Soon the daughter of Pharaoh went down to bathe in the Nile, and her attendants were walking along the riverbank. And when she saw the basket among the reeds, she sent her maidservant to retrieve it. 6When she opened it, she saw the child, and behold, the little boy was crying. So she had compassion on him and said, “This is one of the Hebrew children.” 7Then his sister said to Pharaoh’s daughter, “Shall I go and call one of the Hebrew women to nurse the child for you?” 8“Go ahead,” Pharaoh’s daughter told her. And the girl went and called the boy’s mother. 9Pharaoh’s daughter said to her, “Take this child and nurse him for me, and I will pay your wages.” So the woman took the boy and nursed him. 10When the child had grown older, she brought him to Pharaoh’s daughter, and he became her son. She named him Moses and explained, “I drew him out of the water.” 11One day, after Moses had grown up, he went out to his own people and observed their hard labor. He saw an Egyptian beating a Hebrew, one of his own people. 12After looking this way and that and seeing no one, he struck down the Egyptian and hid his body in the sand. 13The next day Moses went out and saw two Hebrews fighting. He asked the one in the wrong, “Why are you attacking your companion?” 14But the man replied, “Who made you ruler and judge over us? Are you planning to kill me as you killed the Egyptian?” Then Moses was afraid and thought, “This thing I have done has surely become known.” 15When Pharaoh heard about this matter, he sought to kill Moses. But Moses fled from Pharaoh and settled in the land of Midian, where he sat down beside a well. 16Now the priest of Midian had seven daughters, and they came to draw water and fill the troughs to water their father’s flock. 17And when some shepherds came along and drove them away, Moses rose up to help them and watered their flock. 18When the daughters returned to their father Reuel, he asked them, “Why have you returned so early today?” 19“An Egyptian rescued us from the shepherds,” they replied. “He even drew water for us and watered the flock.” 20“So where is he?” their father asked. “Why did you leave the man behind? Invite him to have something to eat.” 21Moses agreed to stay with the man, and he gave his daughter Zipporah to Moses in marriage. 22And she gave birth to a son, and Moses named him Gershom, saying, “I have become a foreigner in a foreign land.” 23After a long time, the king of Egypt died. The Israelites groaned and cried out under their burden of slavery, and their cry for deliverance from bondage ascended to God. 24So God heard their groaning, and He remembered His covenant with Abraham, Isaac, and Jacob. 25God saw the Israelites and took notice.

Open Exodus 2 in the reader (BSB)

3Meanwhile, Moses was shepherding the flock of his father-in-law Jethro, the priest of Midian. He led the flock to the far side of the wilderness and came to Horeb, the mountain of God. 2There the angel of the LORD appeared to him in a blazing fire from within a bush. Moses saw the bush ablaze with fire, but it was not consumed. 3So Moses thought, “I must go over and see this marvelous sight. Why is the bush not burning up?” 4When the LORD saw that he had gone over to look, God called out to him from within the bush, “Moses, Moses!” “Here I am,” he answered. 5“Do not come any closer,” God said. “Take off your sandals, for the place where you are standing is holy ground.” 6Then He said, “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” At this, Moses hid his face, for he was afraid to look at God. 7The LORD said, “I have indeed seen the affliction of My people in Egypt. I have heard them crying out because of their oppressors, and I am aware of their sufferings. 8I have come down to rescue them from the hand of the Egyptians and to bring them up out of that land to a good and spacious land, a land flowing with milk and honey—the home of the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites. 9And now the cry of the Israelites has reached Me, and I have seen how severely the Egyptians are oppressing them. 10Therefore, go! I am sending you to Pharaoh to bring My people the Israelites out of Egypt.” 11But Moses asked God, “Who am I, that I should go to Pharaoh and bring the Israelites out of Egypt?” 12“I will surely be with you,” God said, “and this will be the sign to you that I have sent you: When you have brought the people out of Egypt, all of you will worship God on this mountain.” 13Then Moses asked God, “Suppose I go to the Israelites and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is His name?’ What should I tell them?” 14God said to Moses, “I AM WHO I AM. This is what you are to say to the Israelites: ‘I AM has sent me to you.’” 15God also told Moses, “Say to the Israelites, ‘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 this is how I am to be remembered in every generation. 16Go, assemble the elders of Israel and say to them, ‘The LORD, the God of your fathers—the God of Abraham, Isaac, and Jacob—has appeared to me and said: I have surely attended to you and have seen what has been done to you in Egypt. 17And I have promised to bring you up out of your affliction in Egypt, into the land of the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites—a land flowing with milk and honey.’ 18The elders of Israel will listen to what you say, and you must go with them to the king of Egypt and tell him, ‘The LORD, the God of the Hebrews, has met with us. Now please let us take a three-day journey into the wilderness, so that we may sacrifice to the LORD our God.’ 19But I know that the king of Egypt will not allow you to go unless a mighty hand compels him. 20So I will stretch out My hand and strike the Egyptians with all the wonders I will perform among them. And after that, he will release you. 21And I will grant this people such favor in the sight of the Egyptians that when you leave, you will not go away empty-handed. 22Every woman shall ask her neighbor and any woman staying in her house for silver and gold jewelry and clothing, and you will put them on your sons and daughters. So you will plunder the Egyptians.”

Open Exodus 3 in the reader (BSB)

4Then Moses answered, “What if they do not believe me or listen to my voice? For they may say, ‘The LORD has not appeared to you.’” 2And the LORD asked him, “What is that in your hand?” “A staff,” he replied. 3“Throw it on the ground,” said the LORD. So Moses threw it on the ground, and it became a snake, and he ran from it. 4“Stretch out your hand and grab it by the tail,” the LORD said to Moses, who reached out his hand and caught the snake, and it turned back into a staff in his hand. 5“This is so that they may believe that the LORD, the God of their fathers—the God of Abraham, the God of Isaac, and the God of Jacob—has appeared to you.” 6Furthermore, the LORD said to Moses, “Put your hand inside your cloak.” So he put his hand inside his cloak, and when he took it out, his hand was leprous, white as snow. 7“Put your hand back inside your cloak,” said the LORD. So Moses put his hand back inside his cloak, and when he took it out, it was restored, like the rest of his skin. 8And the LORD said, “If they refuse to believe you or heed the witness of the first sign, they may believe that of the second. 9But if they do not believe even these two signs or listen to your voice, take some water from the Nile and pour it on the dry ground. Then the water you take from the Nile will become blood on the ground.” 10“Please, Lord,” Moses replied, “I have never been eloquent, neither in the past nor since You have spoken to Your servant, for I am slow of speech and tongue.” 11And the LORD said to him, “Who gave man his mouth? Or who makes the mute or the deaf, the sighted or the blind? Is it not I, the LORD? 12Now go! I will help you as you speak, and I will teach you what to say.” 13But Moses replied, “Please, Lord, send someone else.” 14Then the anger of the LORD burned against Moses, and He said, “Is not Aaron the Levite your brother? I know that he can speak well, and he is now on his way to meet you. When he sees you, he will be glad in his heart. 15You are to speak to him and put the words in his mouth. I will help both of you to speak, and I will teach you what to do. 16He will speak to the people for you. He will be your spokesman, and it will be as if you were God to him. 17But take this staff in your hand so you can perform signs with it.” 18Then Moses went back to his father-in-law Jethro and said to him, “Please let me return to my brothers in Egypt to see if they are still alive.” “Go in peace,” Jethro replied. 19Now the LORD had said to Moses in Midian, “Go back to Egypt, for all the men who sought to kill you are dead.” 20So Moses took his wife and sons, put them on a donkey, and headed back to Egypt. And he took the staff of God in his hand. 21The LORD instructed Moses, “When you go back to Egypt, see that you perform before Pharaoh all the wonders that I have put within your power. But I will harden his heart so that he will not let the people go. 22Then tell Pharaoh that this is what the LORD says: ‘Israel is My firstborn son, 23and I told you to let My son go so that he may worship Me. But since you have refused to let him go, behold, I will kill your firstborn son!’” 24Now at a lodging place along the way, the LORD met Moses and was about to kill him. 25But Zipporah took a flint knife, cut off her son’s foreskin, and touched it to Moses’ feet. “Surely you are a bridegroom of blood to me,” she said. 26So the LORD let him alone. (When she said, “bridegroom of blood,” she was referring to the circumcision.) 27Meanwhile, the LORD had said to Aaron, “Go and meet Moses in the wilderness.” So he went and met Moses at the mountain of God and kissed him. 28And Moses told Aaron everything the LORD had sent him to say, and all the signs He had commanded him to perform. 29Then Moses and Aaron went and assembled all the elders of the Israelites, 30and Aaron relayed everything the LORD had said to Moses. And Moses performed the signs before the people, 31and they believed. And when they heard that the LORD had attended to the Israelites and had seen their affliction, they bowed down and worshiped.

Open Exodus 4 in the reader (BSB)

01Background

Exodus (the Hebrew title is 'Names', from its opening words) continues Genesis by listing the sons of Jacob who went down to Egypt. Jewish and Christian tradition ascribes the book to Moses, and the book itself says Moses wrote down some of what happened (; ; ). Critical scholars divide the book into several older sources joined later. The class reads the book as it stands and does not rest on a resolution.

The date of the exodus is debated. An early date of about 1446 BC follows the count of 480 years in . A late date in the thirteenth century BC is argued from the store cities named in , Pithom and Rameses, and from building work in the Nile delta under Ramesses II. The pharaohs of these chapters are not named, and the text gives no way to settle the matter. The sources for the Hebrews in Egypt outside the Bible are thin, so the picture of forced labor on brick and mortar can be compared with what Egyptian records show about foreign laborers, but not proved from them.

The first readers were Israelites who understood themselves as a people rescued from slavery by the LORD at Sinai. These four chapters tell them how that rescue began: with a baby, a bush, a name and a reluctant messenger. The Egyptian setting is deliberate. The pharaoh's order to drown the sons of Israel in the Nile is answered when a basket on the Nile carries the one who will lead them out through the sea.

02Outline

  1. Israel multiplies; Pharaoh oppresses; the midwives refuse
  2. Moses is born, hidden and drawn from the Nile
  3. Moses flees to Midian; God hears Israel's groaning
  4. The burning bush: the holy God sends Moses
  5. The divine name and the plan to rescue
  6. Signs, objections and the appointment of Aaron
  7. Return to Egypt; Israel is God's firstborn son

03How to read it

is historical narrative with dialogue at its center. The way to read Hebrew narrative is to watch for repetition, for who speaks and who stays silent, and for the places where the narrator pauses to name God. The first two chapters keep God almost silent while his purposes move behind the events. The narrator then says in that God heard, remembered, saw and took notice, and begins to speak aloud. The structure is a movement from hiddenness to speech.

The argument of the section is that Israel's rescue rests entirely on the LORD's character and promise, not on Moses' qualifications. Each of Moses' objections gets a divine answer that points back to God, not to Moses. A second principle is to read the chapters in the light of Genesis. The text keeps quoting Genesis: the multiplication of Israel () echoes the command to be fruitful (), the covenant God remembers () is the one made with Abraham, Isaac and Jacob, and the word for Moses' basket (tevah) is the word for Noah's ark and is used nowhere else in the Old Testament except for these two.

One caution: the passage records an event that comes with a name and a promise, but it does not tell Israel everything about God. It gives the name, then the next chapters begin to unfold it. The reader should not pack the full later theology of the Trinity into the words of , as a first reader would not have known it. The New Testament does read it in a fuller light, and that comes in the later sections of this class.

04What the text says

Chapter 1

The book opens with the seventy sons and grandsons of Jacob and then jumps forward: they were fruitful and the land was filled with them (). A new king who 'did not know Joseph' fears them as a threat and sets taskmasters over them to build supply cities. The more he oppresses, the more they grow. When forced labor fails he turns to infanticide, ordering the midwives Shiphrah and Puah to kill every Hebrew boy at birth. The narrator preserves the names of two women and not the name of the most powerful man in the world. They 'feared God' and let the boys live, and God gave them families of their own. Pharaoh then orders the Egyptians to throw every Hebrew son into the Nile.

Chapter 2

A Levite couple hides their son for three months and then sets him in a papyrus basket coated with tar among the reeds, with his sister watching. Pharaoh's daughter finds him, takes pity and, in a quiet irony, pays the child's own mother to nurse him. She names him Moses, saying she drew him out of the water. The name is Egyptian in sound, meaning 'born of', but the text gives a Hebrew wordplay on the verb 'to draw out'. As an adult Moses sees an Egyptian beating a Hebrew and kills him. The next day his own people ask who made him a ruler and judge over them. He flees to Midian, defends the daughters of a priest at a well, marries Zipporah and names their son Gershom, 'a sojourner there'. In Egypt the king dies, the people groan, and the narrator lists four verbs: God heard, remembered, saw and took notice.

Chapter 3

Moses is tending sheep near Horeb, 'the mountain of God', when the angel of the LORD appears in a flame in a bush that is not consumed. When Moses turns aside, God calls his name twice and tells him to remove his sandals, for the ground is holy. God identifies himself as the God of Moses' father, of Abraham, Isaac and Jacob, and Moses hides his face. God then says that he has seen, heard and known the suffering of his people, and has come down to rescue them and bring them to a good and broad land flowing with milk and honey. The commission is startling: God says he is sending Moses to Pharaoh. Moses asks who he is to do this. God does not answer the question about Moses but says 'I will be with you', and adds a sign that Moses will worship God on this mountain after the rescue.

Moses then asks for the name. God answers 'I AM WHO I AM' and tells him to say that 'I AM' has sent him, and then, in , gives the personal name the LORD (YHWH), the God of the fathers, and calls it his name forever. The Hebrew phrase can be rendered 'I am who I am', 'I will be who I will be' or 'I will be what I will be'. Its force is that God is self-existent and that he will be present with his people in what he does. God explains the plan: the elders will listen, the king will refuse until forced by a mighty hand, and Israel will leave with the wealth of Egypt ().

Chapter 4

Moses raises three more objections. Will they believe him? God gives three signs: a staff that becomes a snake, a hand made diseased and healed, and Nile water that turns to blood. Moses is not eloquent, and God answers that he made the mouth. Moses finally asks God to send someone else, and God, angry, appoints Aaron as spokesman. God tells Moses in advance that Pharaoh's heart will be hardened (), and says that Israel is 'my firstborn son' and that if Pharaoh will not release the son, God will kill Pharaoh's firstborn (). The strange scene at the lodging place, where God threatens Moses until Zipporah circumcises their son (), is obscure in its details. Its point seems to be that the man who delivers the covenant people must himself keep the covenant sign. Aaron meets Moses at the mountain of God, the signs are performed, and the people believe, bow and worship.

05Key terms

the LORD / I AM YHWH; ehyeh
The covenant name, linked to the verb 'to be'. It is rendered 'the LORD' in capitals in most English Bibles, following Jewish practice of not pronouncing it.
holy qadosh
Set apart, belonging to God. The ground is holy because God is present, not because of anything in the soil.
sign ot
A pointer that confirms a word. The signs of support the message and do not replace it.
firstborn son bekhor
The son with the first claim on the inheritance. Calling Israel God's firstborn () gives the nation a privileged standing and the right to be released.
basket tevah
The same word is used of Noah's ark. The Nile that was meant to kill Moses becomes the place of his rescue.

06In the whole Bible

These chapters place four lasting claims in front of the reader.

  • The first is that God sees and acts. The four verbs of and the three of show a God who hears suffering, remembers covenant and comes down. Rescue is not an idea but an event.
  • The second is that God is holy. The bush and the removal of sandals teach that the God who rescues is not to be approached casually, a theme that will govern Sinai and the tabernacle.
  • The third is the divine name. The LORD is the God of the fathers, so what he does in Egypt is the keeping of what he promised in Genesis, and the name tells Israel and the reader that God is the self-existent one who is with his people. Psalms and prophets return to this name constantly, and the Greek Old Testament renders the clause in as 'I am the one who is'.
  • The fourth is God's way with human weakness. Moses begins with a failed attempt to rescue by his own hands () and ends with a staff in his hand in obedience, and he remains slow of speech. God's choice of a reluctant messenger sets a pattern seen with Gideon, Jeremiah and Isaiah. God's calling does not wait for the confidence of the one called.

The chapters also raise the question of Pharaoh's hardened heart, which is predicted in and returns in later chapters. The text speaks both of God hardening and of Pharaoh hardening his own heart, and Christians have debated how the two relate. The class returns to that when the plagues are studied.

07Where Christ is

The New Testament uses these chapters in three ways. First, Jesus himself cites the bush in an argument. When the Sadducees denied the resurrection, he pointed to , where God calls himself the God of Abraham, Isaac and Jacob, and said that God is God of the living, not the dead (; ; ). That is a fulfillment in the sense that Jesus unfolds what the text already implied.

Second, Moses is a type of Jesus. A type is a person or event in the Old Testament that God shaped to anticipate a greater one. Moses is spared as a baby from a king's slaughter of Hebrew boys, and Matthew deliberately retells the pattern in the birth of Jesus (). The phrase in that those who sought the child's life are dead echoes and is best taken as an echo, not a quotation. Stephen quotes and says the rejected Moses is the one God sent as ruler and redeemer (), and he sets this beside Israel's rejection of Jesus (). praises Moses for choosing to share the ill-treatment of God's people. Jesus is greater, as says: Moses was faithful as a servant in God's house, Christ as a son over it.

  • Third, the divine name is heard again in the Gospel of John, where Jesus says 'Before Abraham was born, I am' (). Many readers hear the divine name of here, though the connection is an echo, and John never says outright that he is quoting Exodus. The same goes for the seven 'I am' sayings of that Gospel.
  • Finally, Israel as God's firstborn son () is taken up by , who applies ('Out of Egypt I called my son') to Jesus, the true Son who relives Israel's story and does not fail.

08How traditions read it

The angel of the LORD in , who is also called God in , is read in several ways. Many church fathers, including Justin Martyr in the second century, took the figure as the Son of God appearing before his birth. Later Catholic, Orthodox, Reformed and Lutheran writers often follow this reading, while others, including many Jewish interpreters and some modern evangelical scholars, read the angel as a messenger who speaks for God and carries his name. This class holds that the text shows God personally present, and it treats the New Testament's fuller reading as a later light on the passage.

09Review questions

  1. What do the midwives Shiphrah and Puah do in , and why does the narrator record their names?
  2. What four verbs describe God's response to Israel's groaning in , and how do they connect to Genesis?
  3. What is the setting and meaning of the command to remove sandals in ?
  4. What are the possible translations of the divine name in , and what is the common meaning among them?
  5. How do and use , and which of them is an echo?

Prepared with AI assistance. A scholar's review is still to come; if you spot anything to correct, please tell us.

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