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This chapter marks the commencement of the series of events which immediately preceded the Exodus. Hitherto, the narrative has been studiously brief, stating only what was necessary to be known as preparatory to those events; but from this point Moses dwells minutely on the details, and enables us to realize the circumstances of the catastrophe which in its immediate and remote consequences stands alone in the world's history.

Jethro his father-in-law - Or "brother-in-law." The word in the Hebrew is a word signifying relative by marriage. When Moses arrived in Midian, Reuel was an elderly man Exodus 2:16; 40 years later (Exodus 2:23 note), Reuel's son, Jethro, had probably succeeded him.

The backside - i. e. "to the west of the district." Among the Hebrews the East is before a man, the west behind him, the south and north on the right and left hand.

Desert - Or wilderness, not a barren waste, but a district supplying pasturage. The district near Sherm, on the west of the gulf of Akabah, where Jethro may have resided, is described as barren and parched; on the west and east are rocky tracts, but to the northwest lies the district of Sinai, where the pasturage is good and water abundant. The Bedouins drive their flocks there from the lowlands at the approach of summer. From this it may be inferred that the events here recorded took place at that season.

To Horeb - More exactly, toward Horeb. Moses came to the mountain of God, i. e. Sinai, on his way toward Horeb, a name given to the northern part of the Sinaitic range. Moses calls Sinai "mountain of God" by anticipation, with reference to the manifestation of God. There is no authority for assuming that the spot was previously held sacred (see Exodus 5:5); but it has been lately shown that the whole Peninsula was regarded by the Egyptians as specially consecrated to the gods from a very early time.

The angel of the Lord - See the note at Genesis 12:7. What Moses saw was the flame of fire in the bush; what he recognized therein was an intimation of the presence of God, who maketh a flame of fire His angel. Compare Psalm 104:4. The words which Moses heard were those of God Himself, as all ancient and most modern divines have held, manifested in the Person of the Son.

Of a bush - Literally, of the bush or "seneh," a word which ought perhaps to be retained as the proper name of a thorny shrub common in that district, a species of acacia.

The Lord saw - The interchange of the two divine names is to be observed; "Jehovah" (Yahweh) saw, "God" called.

Put off thy shoes - The reverence due to holy places thus rests upon God's own command. The custom itself is well known from the observances of the temple, it was almost universally adopted by the ancients, and is retained in the East.

Holy ground - This passage is almost conclusive against the assumption that the place was previously a sanctuary. Moses knew nothing of its holiness after some 40 years spent on the Peninsula. It became holy by the presence of God.

Our Saviour adduces this passage as a proof that the doctrine of the Resurrection was taught in the Old Testament Matthew 22:32, and He calls this book "the Book of Moses" Mark 12:26, two points to be borne in mind by readers of the Pentateuch.

Taskmasters - Oppressors. A different word from that in Exodus 1:11.

I know - The expression implies personal feeling, tenderness, and compassion (compare Exodus 2:25 margin).

The natural richness of Palestine, the variety and excellence of its productions, are attested by sacred (compare Jeremiah 32:22; Ezekiel 20:6) and ancient writers, whose descriptions are strongly in contrast with those of later travelers. The expression "flowing with milk and honey" is used proverbially by Greek poets.

The Canaanites ... - This is the first passage in this book where the enumeration, so often repeated, of the nations then in possession of Palestine, is given. Moses was to learn at once the extent of the promise, and the greatness of the enterprise. In Egypt, the forces, situation, and character of these nations were then well known. Aahmes I had invaded the south of Palestine in his pursuit of the Shasous; Tothmosis I had traversed the whole land on his campaign in Syria and Mesopotamia; representations of Canaanites, and of the Cheta, identified by most Egyptologers with the Hittites, are common on monuments of the 18th and 19th Dynasties, and give a strong impression of their civilization, riches, and especially of their knowledge of the arts of war. In this passage, the more general designations come first - Canaanites probably includes all the races; the Hittites, who had great numbers of chariots (892 were taken from them by Tothmosis III in one battle), occupied the plains; the Amorites were chiefly mountaineers, and, in Egyptian inscriptions, gave their name to the whole country; the name Perizzites probably denotes the dwellers in scattered villages, the half-nomad population; the Hivites, a comparatively unwarlike but influential people, held 4 cities in Palestine proper, but their main body dwelt in the northwestern district, from Hermon to Hamath (see Joshua 11:3; Judges 3:3); the Jebusites at that time appear to have occupied Jerusalem and the adjoining district. Soon after their expulsion by Joshua, they seem to have recovered possession of part of Jerusalem, probably Mount Zion, and to have retained it until the time of David.