Exodus 3: 1-12
Theophany (appearance of God) and the Call-The Divine-Human
Partnership in Redemption
Jethro (His abundance) is another name for the priest of
Midian Ruel (2:18). Moses is in a different and totally new life in the service
of his father-in-law. Moses tends the sheep and comes to new grazing land,
namely Horeb (literally means “desolate waste”). These two terms connote both the
stale life that Moses leads in Midian because of his forced expulsion from
Egypt and the transformation that God Almighty is going to bring in his life as
he a God with abundant resources to renew life.
Horeb is known as “God’s mountain” or “Mountain of God”, Because
of it becoming the locale of God’s appearance many times. In other traditions, the mountain is also called Sinai. The text prepares the reader for some extraordinary happenings and urges the reader to use the categories of faith to
understand the text. The burning bush is presented as an angel of God and the voice
of God is presented as coming out from the bush. This is the first appearance
of God in the book of Exodus. The theophany episode has a visible part (vv.2-3)
as well as an audible part (vv.4-6). The dramatic visible part draws the
attention of Moses to the very theophany event. The audible part calls out Moses
by his name, it is a divine summons. Moses’ response to this sovereign summons
is complete submission and obedience as in other “call-response” patterns in
the Bible. Moses responds by saying, “here I am (v.4).” The ordinary place that
is termed as “desolate waste” (Horeb) is transformed by the preemptive holy
presence of God. Moses is now taken up into the sphere of that awful holiness.[1]
The holiness of the reality of God always sets a sense of limit for human
endeavors. It even happens in the garden of Eden, when Adam and Eve are
instructed while they were appointed as stewards to respect the limit of not
approaching the trees of life and knowledge (Genesis 2:17). Moses is also asked
to keep a respectable and conscious distance while approaching the holiness of
God. Moses’ removal of sandals signifies his complete submission to the will of
God.
Though God was visible Moses is not attempting to see God as
seeing God amounts to impinging upon God’s freedom and holiness. Moses hides his
face to avoid seeing God. Brueggemann writes about the developing relationship
with Moses and God in the following words; “Thus Moses’ act of
submissive deference is undertaken so that God’s sovereignty is not crowded.
Later on, Moses will become daring and emboldened (33:17–23). But this is after
a long, troubled history together.”[2]
This is the nameable, identifiable voice of the God of Genesis, the one who
has made faithful promises, who “goes with,” who guards fugitives like Jacob,
who keeps outsiders like Joseph, and who births babies to barren mothers.[3]
God once again reveals His identity as the God of Moses’ forefathers
(Ex. 2:24 & 3:6). This God is a God who remembers his covenant with
humanity and the people who bear the prospects of that covenant in all
generations. The narrative talks about three particular actions of God towards
his people; “I have seen…, I have heard…, and I have known…” All three of these
actions testifies that Israel is the object of God’s very intense
attentiveness. God claims the hapless slaves in Egypt as “my people.” God very
seriously attends to the afflictions, cries, and sufferings of his people. God not
only knows, but he becomes bodily present in the sufferings of the people. He
incarnates into the troubles to share in the pain and to redeem them. God will snatch
them away from the brutal clutches of Egypt and will bring them up to the
promised land overflowing with the power of God’s blessings. They will be
brought to an experience of plenty and goodness from that of misery and bitterness
(1:14) in Egypt. Only this God who intensely looks and deeply engages with the
lives of the people can bring out an alternative to the oppressive life
situations of Israel.
V.10 is a decisive break from whatever is said until now. The
generous promises of God have turned out to be a rigorous command to come and
play the human responsibility in fulfilling God’s intentions in the life of the
people. God says to Moses that I will send you. Moses will act as an agent to
fulfill all the promises that God had spoken about the future of the people.
God blends beautifully with human history to bring forth newness in God’s
beloved created order. Man has to still “till and guard” (Gen. 2:15) for the
wellbeing of God’s world. Now it will be Moses who will bring out the people
from Egypt for God.
It is no wonder that Moses raises a series of doubts and
resistances to this divine summons as the task entrusted is very dangerous. His
chances of success in a human viewpoint are very modest, and his chances of
survival in his confrontation with the imperial power of the status quo are even
worse. But his absolute submission and his willingness to allow God His freedom
and power in his life will open up new possibilities of an Exodus even in the
darkest and ruthless situation of life.
[1] Brueggemann,
W. (1994–2004). The Book of Exodus. In L. E. Keck (Ed.), New Interpreter’s
Bible (Vol. 1, p. 712). Nashville: Abingdon Press.
[2]
Brueggemann, W. (1994–2004). The Book of Exodus. In L. E. Keck (Ed.), New Interpreter’s Bible (Vol. 1, p.
712). Nashville: Abingdon Press.
[3]
Brueggemann, W. (1994–2004). The Book of Exodus. In L. E. Keck (Ed.), New Interpreter’s Bible (Vol. 1, p.
712). Nashville: Abingdon Press.
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