Teks -- Exodus 3:6 (NET)

3:6 He added, “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” Then Moses hid his face, because he was afraid to look at God.

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Wesley: Exo 3:6 - I am the God of thy father

He lets him know it is God that speaks to him, to engage his reverence, faith and obedience. Thy father, thy pious father Amram, and the God of Abraham, Isaac, and Jacob, thy ancestors. Engaged to them by solemn covenant, which I am now come to perform. And Moses hid his face, for he was afraid to look upon God - The more we see of God, the more cause we shall see to worship him with reverence and godly fear. And even the manifestations of God's grace should increase our humble reverence of him.

JFB: Exo 3:6-8 - I am the God . . . come down to deliver

The reverential awe of Moses must have been relieved by the divine Speaker (see Mat 22:32), announcing Himself in His covenant character, and by the welcome intelligence communicated. Moreover, the time, as well as all the circumstances of this miraculous appearance, were such as to give him an illustrious display of God's faithfulness to His promises. The period of Israel's journey and affliction in Egypt had been predicted (Gen 15:13), and it was during the last year of the term which had still to run that the Lord appeared in the burning bush.|| 01590||1||13||0||@Come now therefore, and I will send thee==--Considering the patriotic views that had formerly animated the breast of Moses, we might have anticipated that no mission could have been more welcome to his heart than to be employed in the national emancipation of Israel. But he evinced great reluctance to it and stated a variety of objections [Exo 3:11, Exo 3:13; Exo 4:1, Exo 4:10] all of which were successfully met and removed--and the happy issue of his labors was minutely described.

Clarke: Exo 3:6 - I am the God of thy father

I am the God of thy father - Though the word אבי abi , father, is here used in the singular, St Stephen, quoting this place, Act 7:32, uses the plural, Ὁ Θεος των πατερων σου, The God of thy Fathers; and that this is the meaning the following words prove: The God of Abraham, the God of Isaac, and the God of Jacob. These were the fathers of Moses in a direct line. This reading is confirmed by the Samaritan and by the Coptic. Abraham was the father of the Ishmaelites, and with him was the covenant first made. Isaac was the father of the Edomites as well as the Israelites, and with him was the covenant renewed. Jacob was the father of the twelve patriarchs, who were founders of the Jewish nation, and to him were the promises particularly confirmed. Hence we see that the Arabs and Turks in general, who are descendants of Ishmael; the Edomites, now absorbed among the Jews, (see Clarke’ s note on Gen 25:23), who are the descendants of Esau; and the Jewish people, wheresoever scattered, who are the descendants of Jacob, are all heirs of the promises included in this primitive covenant; and their gathering in with the fullness of the Gentiles may be confidently expected

Clarke: Exo 3:6 - And Moses hid his face

And Moses hid his face - For similar acts, see 1Ki 19:13; Isa 6:1, Isa 6:5; Neh 9:9; Psa 106:44; Act 7:34. He was afraid to look - he was overawed by God’ s presence, and dazzled with the splendor of the appearance.

Calvin: Exo 3:6 - I am the God of thy father

6.I am the God of thy father He does not merely proclaim himself as some heavenly power, nor claim for himself only the general name of God, but recalling to memory his covenant formerly made with the patriarchs, he casts down all idols and false gods, and confirms Moses in the true faith. For hence he knew surely, that he had not set his hopes in vain in the God whom Abraham and the other patriarchs had worshipped, and who, by the privilege of adoption, had separated their race from all other nations. And lest, through the long lapse of time, Moses might think that what had been handed down concerning Abraham was obsolete, He expressly asserts that His faithfulness still held good, by calling Himself “the God of his father.” But since, in setting forth the hope of redemption, He renews the memory of His covenant, we gather that it was not obliterated from the heart of Moses; because it would have been absurd so to speak of a thing unknown; nor would it have been of any use to make mention of promises of which no recollection existed in the heart of Moses. Since, therefore, the hope of the redemption of the chosen people depended on the covenant which God had formerly made with the patriarchs, He shews that He had not been trusted to in vain, because His engagement would not be ineffectual. It was not so much a sign of reverence as of terror that Moses covered his face; yet must we take both feelings into account, that he felt sudden alarm at the sight of God, and voluntarily adored his majesty. It was necessary that his mind should be affected, and impressed with reverential feelings, that he might be more ready to obey. We read in Isaiah, (Isa 6:2,) that even the angels veil their faces, because they cannot bear the infinite glory of God; no wonder then that a mortal man dared not to look upon him. The name of God is appropriated to the visible appearance in which his majesty was concealed.

TSK: Exo 3:6 - I am // thy father // hid

I am : Exo 3:14, Exo 3:15, Exo 4:5, Exo 29:45; Gen 12:1, Gen 12:7, Gen 17:7, Gen 17:8, Gen 26:24, Gen 28:13, Gen 31:42, Gen 32:9; 1Ki 18:36; Est 3:4; Psa 132:2; Jer 24:7, Jer 31:33, Jer 32:38; Eze 11:20; Zec 8:8; Mat 22:32; Mar 12:26; Luk 20:37; Act 7:32, Act 7:32

thy father : Though the word avicha , ""thy father,""is here used in the singular, yet St. Stephen, quoting this passage (Act 7:32), uses the plural, ο Θεος των πατρων σου , ""the God of thy fathers;""and that this is the meaning, the following words prove. This reading is confirmed by the Samaritan and Coptic.

hid : Gen 17:3; Jdg 13:22; 1Ki 19:13; Neh 9:9; Job 42:5, Job 42:6; Psa 106:44, Psa 106:45; Isa 6:1-5; Dan 10:7, Dan 10:8; Mat 17:6; Luk 5:8; Act 7:34; Heb 12:21; Rev 1:17

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Poole: Exo 3:6 - The God of thy fathers // He was afraid to look upon God

The God of thy fathers engaged to them by covenant or promise, which I am now come to perform.

He was afraid to look upon God as other excellent servants of God have been, through the sense of their own meanness and sinfulness, and of God’ s majesty and holiness. See Gen 16:13 17:3 1Ki 19:13 Isa 6:2,5 , &c.

Haydock: Exo 3:6 - Hid

Hid, out of respect, and perhaps fearing lest he should die, Genesis xvi. 13. (Calmet) ---

God takes the title of these three patriarchs, because he had promised Chanaan to each of them, and because they were eminent for virtue. God is repeated thrice, to insinuate the mystery of the blessed Trinity, and to shew that the Lord watches over each individual, as if that one alone existed. (Menochius)

Gill: Exo 3:6 - Moreover he said, I am the God of thy fathers // the God of Abraham, the God of Isaac, and the God of Jacob // and Moses hid his face // for he was afraid to look upon God

Moreover he said, I am the God of thy fathers,.... Of every one of his fathers next mentioned:

the God of Abraham, the God of Isaac, and the God of Jacob; with whom the covenant respecting the land of Canaan, and the promise of the blessed seed the Messiah, was made: this again shows that the Angel of the Lord that now appeared was God himself, Jehovah the Son of God. Our Lord makes use of this text to prove the resurrection of the dead against the Sadducees, God being not the God of the dead, but of the living; Mar 12:26.

and Moses hid his face; wrapped it in his mantle or cloak, as Elijah did, 1Ki 19:13, because of the glory of the divine Majesty now present, and conscious of his own sinfulness and unworthiness:

for he was afraid to look upon God; even upon this outward appearance and representation of him in a flame of fire; otherwise the essence of God is not to be looked upon and seen at all, God is invisible; but even this external token and symbol of him was terrible to behold; the thought that God was there filled him with fear, considering the greatness and awfulness of his majesty, and what a poor, weak, and sinful creature he was.