Exodus 3:14Meaning & Commentary from the Church Fathers

Furthermore, it remains to be demonstrated that only the Son and the Holy Spirit comprehend Him with complete accuracy.

Moses states, ‘The Being sent me.’ The Being refers to the Father, the Being represents the Son, the Being exists with the Being, eternally and begotten through eternity. The Father possesses all things; He is life, immortality, light, omnipotence, God, and Lord; the Son likewise embodies these attributes. ‘I am,’ He proclaims, ‘the truth and the life’ (Jn. 14:6); and He ‘was the true Light’ (Jn. 1:9); and, ‘the Word was God’ (Jn. 1:1).

Everything that exists flows from Him, self-existent and uncreated; He would not have brought forth anything if He had not first envisioned it, nor would He have envisioned it if it did not exist within Him uncreated—this eternal and immutable essence, indescribable and beyond human expression, can only be conveyed through temporal and spatial references, despite transcending them entirely.

He is undoubtedly a substance, or more fittingly, an essence, corresponding to the Greek term ousia. Just as “wisdom” derives from “wise,” and “knowledge” is rooted in “to know,” so “Essence” emerges from “being.” Indeed, who is greater than He who stated to His servant, “I am the Being,” instructing, “Thus say unto the children of Israel, The Being hath sent me unto you”? Other entities, referred to as essences or substances, are subject to change, undergoing various degrees of transformation. However, such alterations are impossible for God. Therefore, the unchanging essence that is God is unique, perfectly aligning with the term essence itself.

Marvelously, our Lord proclaimed to His servant, “I am the Being,” and commanded, “Say unto the children of Israel, The Being hath sent me unto you.” He exists in His unchanging nature; any form of change would imply the cessation of existence, affirming that He who does not change indeed exists. All other beings that were created emerged from Him, beginning their existence through Him.

The One who exists supremely and originally, entirely unchangeable, affirmed, “I am the Being,” and instructed, “Say to them, The Being sent me to you,” signifying that all other realities find their existence through Him and are deemed good to the extent that they recognize their being.

Scripture powerfully reflects Plato's assertion that a philosopher is one who loves God. A compelling reason for considering that Plato had knowledge of such truths is found in the dialogue where the angel conveyed God’s message to Moses. When Moses asked for the name of the one commissioning him to lead the Jewish people out of Egypt, the response was, “I am He who exists.” He was directed to convey to the children of Israel that “The Being hath sent me unto you.” This implies that, in comparison to Him who genuinely exists and remains unchangeable, all created things, being changeable, do not truly exist. This was a conviction that Plato deeply embraced and pursued. Such a thought seems rare in the works of those before him, except for this particular instance.

Though this unchanging and ineffable Divine essence does not encompass the notions of “was” or “will be,” it solely embodies “is,” representing the very essence of being, for it cannot change. Thus, it is appropriate for Him alone to declare, “I am the Being,” instructing, “Say unto the children of Israel, The Being hath sent me unto you.” Yet, due to the transient nature of our mortality, we confidently speak of God as “He was, and is, and will be.” His “was” indicates there was never a time He did not exist; “will be” signifies that there will never be a moment when He ceases to exist; and “is,” because He perpetually exists. It may have been challenging for Moses to grasp this truth, and it may prove even more difficult for us to understand what it means when He states, “I am He who is,” and, “He who sent me to you.” Even if Moses apprehended this revelation, how could those to whom he was sent have comprehended it? Therefore, the Lord presented Himself in a manner comprehensible for humanity, affirming, “I am the God of Abraham, the God of Isaac, and the God of Jacob” (Ex. 3:6). While this is understandable, who can truly grasp the significance of “I am the Being”?

When He refers to another name, declaring, “I am called the Being,” and additionally identifying as “I am the God of Abraham, and the God of Isaac, and the God of Jacob” (Exodus 3:6), we perceive a profound truth. Despite God's unchangeable nature, which created all things out of love, the Son of God chose to don transient flesh while remaining the Word of God, coming to redeem humanity. Thus, He who was One, took upon Himself mortal flesh, enabling the proclamation, “I am the God of Abraham, and the God of Isaac, and the God of Jacob.” When Moses inquired about God's name, he received the response, “I am the Being,” instructed to convey to the children of Israel that “The Being hath sent me unto you.” What does this mean? O God, our Lord, what is Your name? He replied, “I am called the Being.” What does it signify, “I am called the Being”? I dwell in eternity, for I am immutable. That which changes does not truly exist, as it is impermanent. What exists endures. Changeable entities had a beginning and an end but do not truly exist, as they are subject to transformation. Thus, the immutability of God is aptly encapsulated in this declaration: “I am the Being.”

The concept of eternity is equally misrepresented in either scenario, obscured by non-existence whether one argues for existence prior to being or claims that being has been extinguished; the impious idea of attributing non-existence to God either at the beginning or the end fails to persuade. Consequently, the conception that there exists no true Being is regarded as a refutation and a denial of the authentic Godhead. For when the Lord revealed to Moses and designated Himself as the Being, asserting, “I am the Being,” and through Isaiah, who acted as His voice, proclaimed, “I am the first, and I am according to these,” this establishes that the notion of eternity is inherently connected to every understanding of God.

And as these truths are established within us, we gain the knowledge of truth, which sheds light on the fallacy of acknowledging what does not exist. Truth, as I understand it, consists not in crafting a false perspective of reality. Falsehood stems from erroneous conceptions imagined in the mind, suggesting the presence of non-existence; truth, conversely, reflects an undeniable grasp of existence. Consequently, even one who has long contemplated profound ideas in silence may struggle to discern what truly exists by its nature and what seems to exist merely in appearance whilst remaining unreal. This lesson appears to have been learned by the venerable Moses through divine manifestation: among all that can be perceived by the senses and understood by the intellect, only the Essence that transcends all is truly real, as it is the origin of all things and the foundation upon which all depends. For if the intellect recognizes other entities within the realm of existence, it will find none that are independent of another, nor can anything come into being apart from the communion with the true Being. Constant and unchanging, neither augmented nor diminished, it remains unaffected by any alteration for better or worse; the worst does not touch it, nor does the best enhance it. In all other entities, there is a reliance on something else, with one ultimate source desired by all, one essence shared by all, one reality that cannot be depleted by those who partake—the essence of true being, which reflects the knowledge of truth.

The most profound theologian for us is not the one who has discovered every aspect—since human limitations cannot encompass all—but the one who has constructed a broader vision and has developed in themselves a more accurate reflection or shadow of the truth. Thus, to the best of our understanding, the titles 'Being' and 'God' are somehow indicative of essence, especially the term 'Being,' for it is He who addressed Moses on the mountain, revealing His name when queried, commanding the people to say, "He who sent me" (Ex. 3:14). This name is peculiarly suited to God. The title 'God' (Θεός), which linguists trace back to terms meaning to flee (θέειν) or to burn (αίθειν), signifies His unchanging nature and His power to eradicate evil (hence He is referred to as a consuming fire, Deuteronomy 4:24). This name is relational rather than abstract, akin to 'Lord,' which is another of God's titles. It is written, "I am the Lord, this is my name" (Is. 42:8); also, "The Lord is His name" (Am. 4:13). Yet we seek a name that encapsulates the nature, identity, and being of God without being tied to anything else. 'Being' truly belongs to God in its entirety, unique to Him alone, undiminished and unbound by anything that precedes or follows Him.

God exists eternally—was, is, and will ever be—or more accurately, God always is; for the terms 'was' and 'will be' indicate the confines of our temporal experience and pertain to transient existences, while 'Being' denotes a continuous reality. This is the name He has chosen for Himself when speaking to Moses (Ex. 3:14); for He embodies a universal existence that neither began nor shall end, like an infinite and undefined ocean of essence, transcending all human understanding of time and nature. Through the human intellect, however inadequately, by sketching vague outlines, we can perceive a certain appearance of this reality, elusive yet tangible, illuminating the heart as swiftly as a flash of lightning brightens the eye. This phenomenon seems intended to draw us towards Him in a way we can comprehend; for the utterly incomprehensible is both disheartening and unreachable. The ineffable inspires awe; awe ignites desire; desire leads to purification, and purification transforms us into beings that mirror the Divine. When this transformation occurs, we are privileged to engage with the eternal (as the term dares to suggest)—to converse with God, who unites with the divine and is known by them as much as His knowledge encompasses those He recognizes (1 Cor. 13:12). The Divine is boundless and beyond comprehension. The one aspect that is fully comprehensible is His infinitude, even though others might regard the nature of the Divine as completely ineffable or entirely understandable. Let us delve into what defines the essence of simple nature, as simplicity alone does not suffice to express its nature, just as complexity in isolation does not encapsulate the nature of composite entities. The intellect, contemplating the infinite regarding both beginning and ending (for the infinite transcends both and cannot be confined within them), perceives an unfathomable chasm and finds no terminus or boundary to its thoughts of God. Consequently, it refers to the infinite as the 'beginningless,' and likewise, gazing into the depths experiences similar thoughts and thus designates it as 'immortal' and 'imperishable.' Yet, when these concepts are unified, they are termed eternal; for eternity is neither time nor a segment of time but is immeasurable. What we understand as time, measured by the sun's movement, is for the eternal, an expression of eternity, intertwined with eternal beings yet seemingly reflective of some kind of temporal movement and separation.

Additionally, a profound mystery lies in the fact that a single syllable conveys three letters, subtly revealing that the Holy Trinity is indeed one God.

God consistently exists and remains present; regardless of the declarations made, He is the same today. As recorded in the book of Exodus, God instructs Moses to convey to the Israelites: “Go,” He instructs, “and say unto the children of Israel, I am He that is, and He that sent me unto you.” In this way, He intended to express His eternal nature by employing the present tense. The usage of 'today' serves as a representation of eternity, reflecting a distinctive aspect of the divine Scriptures.

In contrast, when He is referred to as the Good, we envision Him as a dynamic being who shares His goodness with others; indeed, true goodness is only recognized when it is bestowed upon someone. Thus, both designations—one reflecting God's essence and the other His activity—must apply to the three hypostases: Father, Son, and Holy Spirit, and likewise must pertain to the various forms of power and actions. Therefore, in regards to His essence, we refer to God as triune, and in relation to His deeds, He is rightly called Almighty. This raises a question for those who inquire why God, having made man prone to idleness in doing good and complacent towards evil, then holds him accountable for his transgressions.

The early Church Fathers and theologians particularly highlighted this passage, observing that the title "Essence" represents the most fitting name for God: a) because God encompasses all existence within Himself, akin to an infinite and boundless ocean of being; b) because God's existence is self-originating and self-sustaining, while all other entities derive their existence from Him; c) because God's existence is such that, in comparison to Him, all other beings seem as though they do not exist.