Exodus 3:2Meaning & Commentary from the Church Fathers

Moses!" He replied, "Here I am." God instructed him, "Do not come near; take your sandals off your feet, for the place where you stand is holy ground." He continued, "I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob." Overwhelmed by fear, Moses hid his face (Exodus 3:1-6). God provided the law as guidance, as stated by the prophet, who, in God's view, identified Moses as a ‘tutor’ (Galatians 3:24), essentially establishing a shadow of reality until the truth was revealed. The purpose of the tutor pointed to the mystery of Christ, as signified in the vision. The bush, a thorny shrub, appeared barren yet was enveloped in a great flame. The holy angel manifested as fire, with the flame rising high without harming the bush. The phenomenon was extraordinary and irrational; the fire surrounded the thorns, warming rather than consuming them, seeming to forego its natural destructive power and gently embracing what it could annihilate. This vision profoundly impacted Moses.

What is its significance? The Scriptures associate the Divine nature with fire, illustrating God's omnipotence, able to overcome all. In contrast, mankind, likened to the trees and grasses of the earth, is transient. As it is said, "Our God is a consuming fire" (Hebrews 12:29; cf. Deuteronomy 4:24), and "the days of man are like grass; like the flower of the field, so he flourishes" (Psalm 102:15). Just as fire is unyielding to thorns, so too is the Divine essence to humanity. Nevertheless, in Christ, it becomes bearable, as in Him resides the fullness of the Godhead in bodily form, as Paul affirmed (Colossians 2:9). He dwells in unapproachable light (1 Timothy 6:16); God inhabited the temple of the Virgin, condescending to share in our meekness, tenderly tempering the unassailable power of His nature, making it attainable for us, just as fire becomes accessible to thorns. While the flesh, which is susceptible to decay, reveals its mortal state, the fire in the bush preserved it entirely unharmed. It is evident that the Word who came from God animated His own temple, rendering it incorruptible and triumphant over death, as He is Life itself (John 14:6). Thus, the fire spared the thorns, the flame encountering a feeble plant, rendering the Godhead approachable for humanity. This represents the profound mystery of Christ. The Word of God dwells among us, not bringing condemnation, but enlightening us with gracious, gentle influences. Indeed, He stated: “For God sent not His Son into the world to condemn the world; but that the world through Him might be saved” (John 3:17). Therefore, though the bush was engulfed in flames, it was not consumed, for the penalty for our transgressions is not imposed upon us. Conversely, Christ shines upon us through the Holy Spirit, residing within us, enabling us to call out, "Abba, Father" (Romans 8:15).

In awe of the vision, Moses exclaimed, "I will turn aside and see this great sight, why the bush does not burn" (Exodus 3:3). However, he was promptly instructed by the blessed angel, speaking on God's behalf, “Do not approach; remove your sandals from your feet, for the ground you stand on is holy" (Exodus 3:5). The wilderness, devoid of water and only filled with thorns, contained holy ground where the bush stood. Everywhere Christ is present is sanctified. Importantly, this wilderness represents the Church of the Gentiles, fitting the scripture, "The wilderness and the dry land shall rejoice, and the desert shall bloom like a rose” (Isaiah 35:1). In another passage, God assures that He will transform the wilderness into a lake and the dry land into springs of water (Isaiah 41:18). The grace of the Savior has abundantly flowed over us, called out from the Gentiles, akin to a river that inundates us with its highest streams. As King David expressed, "He turns rivers into a desert and pools of water into dry land, and a fruitful land into a salty waste because of the wickedness of those who dwell in it" (Psalm 106:33-34). Thus, while the bush remained in the wilderness, the land it occupied was made sacred and dedicated to God.

As Moses approached, he encountered a barrier, instructed to remove his sandals, a symbol of decay and mortality, as every shoe is made from a creature that has died. Therefore, Christ is unapproachable to those under the law and the administration of the unregenerate. It is necessary to cleanse the impurities and remove the stain of sin, for the blood of bulls and goats cannot take away sins (Hebrews 10:4); indeed, no one is justified by the law (Galatians 3:11). Until sin is abolished, corruption will persist, and death's reign will hold sway over the impure. Those desiring to understand the mystery of Christ must first set aside the ministry of types and shadows that both corruption and sin influence. Only then will they truly recognize and enter the holy land, that is, the Church. The necessity to relinquish the law's ministry is underscored by Christ Himself, who proclaimed, "Truly, truly, I say unto you, Except ye eat the flesh of the Son of Man, and drink His blood, ye have no life in you" (John 6:53). This sacrament is not for those living under the law but for those who embrace faith, justified by Christ and receiving teachings superior to the law, namely, the gospel. Thus, those still burdened by the legacy of sin, akin to being under the law, remain distant from Christ. However, when they cast off their shoes, symbolizing corruption that cannot justify, and accept the true, life-giving grace, they will draw near to Him who justifies the ungodly, namely Christ, through whom all glory belongs to God the Father alongside the Holy Spirit, forever and ever. Amen.

But why is He first identified as the angel of the Lord when He manifested in flames from the midst of the thornbush? Could it be that one of the many angels, through divine design, conveyed the presence of his Lord? Or was it a created entity that He chose to manifest in a visible manner, allowing for the spoken words to be heard, thus indicating the invisible presence of the Lord to human senses through His creation? If it were indeed one of the angels, it would be easy for them to declare whether it fell to him to announce the person of the Son, the Holy Spirit, the Father, or the united Trinity, which is the one true God. Hence, He declares, "I am the God of thy Father, the God of Abraham, the God of Isaac, and the God of Jacob."

We cannot assert that the God of Abraham, the God of Isaac, and the God of Jacob is exclusively the Son, while the Father is not. Similarly, it would be untenable to deny that the God of Abraham, Isaac, and Jacob is also the Holy Spirit or the Triune God, who is acknowledged as One. For one who is not God cannot be the God of the patriarchs. Moreover, since it is universally accepted, even among heretics, that not only the Father is God, but also the Son—whom they are compelled to recognize, as indicated by the Apostle, who says, "God who is over all things, blessed forever"—and the Holy Spirit, confirmed by Paul's statement: "Do you not know that your bodies are the temple of the Holy Spirit dwelling in you, whom you have from God... therefore glorify God in your bodies" (1 Cor. 6:19-20). These three are one God, as affirmed by the universal Church. Consequently, it remains unclear which of the Persons of the Trinity the angel represents, if he is indeed one of them, and whether he denotes a specific Person rather than the Trinity as a whole.

Through this, we also glean the mystery revealed in the Virgin, who, at the moment of birth, bore the light of the Divine that radiated through human existence while leaving the flaming vessel unscathed, ensuring that the essence of virginity remained intact even after birth.

3:7), culminating in the Lord attesting to His identity, "Thus shalt thou say unto the children of Israel, I AM hath sent me unto you" (Ex. 3:14). This entire passage indicates that the one who appeared is indeed God. Moses refers to Him as an angel, which suggests that He is not God the Father (who would send an angel?), but the only-begotten Son, the Angel of the Great Counsel (Isa. 9:6). This Son declared to His holy followers, “All that I have heard of My Father I have made known unto you” (John 15:15). By using the term “angel,” Moses does not imply an official title but rather alludes to the face of the Only-begotten, affirming both His essence and His dominion by stating, "I am the Son, and I am the God of Abraham, and the God of Isaac, and the God of Jacob; this is my name forever, and the memorial of generations to come" (Ex. 3:14-15). These declarations showcase the Divine nature and signify both eternity and permanence.

What do we derive from the fact that the bush is ablaze yet remains unconsumed (Ex. 3:2)? This signifies both God's might and His humanity, as the consuming fire did not harm the dry bush. Additionally, it symbolizes that Israel, who faced the schemes of the Egyptians, would endure and triumph over their foes, and it illustrates that the Only-begotten, in becoming incarnate and entering the womb of the virgin, would maintain her purity intact. Some opine that God chose to appear in the bush rather than any other vegetation because it would be inconceivable to fashion a deity from a bush. It is likely that the Jews would have attempted this if God had chosen to manifest in another form of flora.

To this, I replied, “Even if we accept your idea that both an angel and God appeared together to Moses, the earlier quoted words indicate that the God who revealed to Moses that He was the God of Abraham, Isaac, and Jacob is not the Creator of the universe but He who fulfills the will of the Creator. This is evident in the incident concerning Sodom, where He executed His counsel as well. Therefore, even if there were two figures, an angel and God, no one, not even the most ignorant, would claim that the Creator of the universe and the Father would leave His heavenly abode to reveal Himself on this small parcel of earth.”

Tryphon acknowledged, “It has been shown that he who appeared to Abraham was referred to as God and Lord, and that the destruction of Sodom was executed by His command. Although an angel was present with God when He spoke to Moses, we agree that the God who addressed Moses from the bush was not the Creator but the same One who manifested to Abraham, Isaac, and Jacob. He is also called the Angel of God the Creator because He reveals the will of the Father who created all things.”

“Now,” I responded, “I will demonstrate that in Moses's vision, He, who is known as both Angel and God, appeared and spoke to Moses. For Scripture states, ‘An angel of the Lord appeared unto him in a flame of fire out of a bush: and he saw the bush burning with fire, and it was not consumed. And Moses said, I will turn aside to see this great sight, why the bush is not burned’ (Ex. 3:2-3). When the Lord saw that he turned aside to see, He called to him from the midst of the bush.”

Accordingly, just as Scripture refers to the One who appeared to Jacob in a dream as an angel, it then notes that this same angel said: ‘I am God, who appeared to you when you fled from Esau your brother.’ Moreover, during the judgment of Sodom, it was stated that the Lord executed this judgment ‘from the Lord in heaven.’ Similarly, here, when Scripture mentions the angel of the Lord appearing to Moses and subsequently refers to Him as Lord and God, it signifies the same being, as demonstrated by numerous testimonies provided earlier, who serves the God who reigns above all and who acknowledges no other God above Himself.

For the wicked plant from the wild root began to inject lush vigor into its unrighteous branches along with sinful sap. One could observe how abruptly the barren foliage became verdant, and the fervent leaves brightly illuminated the living God from a distance; they did not disturb the entwinement of the thorns, they caressed the wounded ovaries and the purple fruits, they stripped the living shoots from the tree of death; the grief-laden guilt was cleansed by the blood that the thorn bush, bleeding from the sufferings of the cross, released.

Others may desire to uncover further significance in this occurrence as a type (Ezek. 1:19). Among humanity, the only begotten Son of God became fully human; He had no sins of His own but willingly took upon Himself the thorns of our iniquities, humbling Himself even to the extent of suffering and accepting the fire of our afflictions. Yet He burned without being consumed; for although He died in His humanity, He remained immortal in His divinity. He took upon Himself what was essential for our sacrifice, yet He remained unchanged and unaffected by His own divine attributes, allowing Him to transform us in our attributes.

Evidence of his unwavering resolve is seen in his choice not to pursue personal domestic affairs. Although he had a family and could have requested a share of his father-in-law's possessions as compensation for his work, he opted not to concern himself with material gain. It seems likely that Moses was focused on the broader mission that lay ahead, which had been prophesied to him in Egypt, rather than being preoccupied with familial or economic matters.

Eventually, the moment arrived for Moses to step into his divinely appointed role when he approached the mountain of God, Horeb. This mountain, located in the Sinai Peninsula, forms part of the greater Sinai mountain range. The connection between Horeb and Sinai is evident since the location of Sinai's revelation also appears to be where the people worshipped at Horeb (Ex. 3:12). Situated west of Jethro’s home, Horeb was on Moses' route from Midian to Egypt (Ex. 4:27). It was at this moment that an angel of the Lord appeared to him through flames from a thornbush. Moses observed that while the bush was engulfed in flames, it was not consumed. This bush, identified as a thornbush (seneh), is plentiful in the Sinai region, the name itself deriving from the Hebrew term for thorn bush. Though recognized as the Angel of the Lord, Moses refers to Him as Lord (Exodus 3:4) and God (Exodus 3:6) and later invokes His blessing upon the Israelites, attesting to His divinity (Deuteronomy 33:16). This figure identifies Himself as the God of Abraham, Isaac, and Jacob (Ex. 3:6), emphasizing His divine omniscience and omnipotence (Ex. 3:19-20). Consequently, many Church Fathers and theologians, including Basil the Great and Blessed Theodoret, contend that the being who spoke to Moses, while called the Angel of the Lord, is not a created being but rather God Himself, specifically the second Person of the Holy Trinity, the Son of God. In other scriptural passages, the Son is referred to as the Angel of the great Counselor (Is. 9:6)—signifying that through Him, the eternal plan for salvation was revealed and fulfilled—and the Angel of the Covenant (Malachi 3:1), signifying that He proclaimed both the Old and New Covenants, and as the proclaimer of the New Covenant shared divine truths received from the Father (John 15:15).

The appearance of God through a burning bush that did not burn away holds deep symbolic meaning. The thornbush, in contrast to more valuable trees (Judg. 9:15), represents the Israelites in their state of humiliation amidst the scorn of the Egyptians. The flames signify the righteous judgment of God and His wrath. Thus, the Lord appears as a formidable Judge (Dan. 7:9, Ezek. 1:13, Rev. 1:14). The fierce fire of divine justice can devastate those who remain unrepentant (Heb. 10:27). The burning bush symbolizes the Israelite's suffering during their time of oppression in Egypt (Deut. 4:20). This vision suggests that God Himself allowed His people to endure trials and tribulations. Yet the bush, while burning, was not consumed, illustrating that the Lord, though allowing suffering, did not intend to let them be utterly destroyed. Instead, He aimed to remind them of His nature as a consuming fire, a jealous God who demands faithfulness (Deuteronomy 4:24). This experience was intended to cleanse His people of any pagan influences stemming from their interactions with the Gentiles and to prepare them for their high calling as a holy priesthood, a special treasure among the nations. Moreover, the imagery of the burning but unconsumed bush prefigured God’s dramatic presence in fire and flame during His covenant with the Israelites at Sinai, demonstrating His severity towards their oppressors while embodying His mercy towards His chosen people. The burning bush represented, therefore, both the grace of God towards Israel in their trials and the just judgment upon their adversaries.

He is present in the voice of the burning bush addressing Moses, and He directs the Israelites via a pillar of cloud by day and a pillar of fire by night: "The Lord went before them by day in a pillar of cloud, showing them the way, and by night in a pillar of fire, shining to them" (Ex. 13:21; 14:19; 23:20). The prophet Isaiah also refers to Him as the Angel of the presence of God (Isa. 63:9). This Angel, who embodies the presence of God, always speaks on God’s behalf, distinguishing Him sharply from the angels created by God, who communicate in their own name, as seen in the examples from Daniel (Dan. 4:30; 3:16), the Archangel Gabriel, and in Zechariah (Zech. 2:3, 4:1). The Angel representing the Lord is explicitly mentioned in the Book of Exodus (Ex. 23:21) where it states: "My Name is in Him." To understand the significance of this phrase, we should compare it with Exodus 33:2, where, due to Israel's idolatry (as noted in verse 2), the Lord expresses His intention to send an angel before them to drive out their enemies: "And I will send an angel before you, and will drive out the Canaanites... and he shall bring you into the land of promise, for I myself will not go among you, lest I be destroyed, because you are a stubborn people." In fulfilling His promise, the Lord chooses to distance Himself from His chosen people, entrusting them to an angel and thereby equating them with other nations. In Coptic, the term Sheno, and in Hebrew, Semekh (Kuk), refers to a thorny bush of the Acacia species. A. C. B. notes that the Hebrew employs the specific pronoun "that bush," suggesting that this is the very bush Moses had described to the people prior to the composition of Exodus. Father Gerlach insightfully remarks that the vision of the burning bush metaphorically represented the plight of the Israelites, who were aflame with trials yet remained unconsumed amidst their tribulations, for the power of God was with them. The fire also symbolized the purification through suffering essential for both individuals and communities called to higher purposes and greater endeavors.