4. God called unto him out of the midst of the bush. In the first place, my readers will observe that, as is the case in almost all visions, it was not a voiceless spectacle to alarm the holy man, but that instruction accompanied it by which his mind might obtain encouragement. For there would be no use in visions, if the senses of those who see them were kept in alarm. But although God was unwilling to terrify his servant, yet, in two ways, he claims authority and reverence for his intended address; first, by calling Moses twice by name, he makes his way into the depths of his heart, that, as if cited before the tribunal of God, he may be more attentive in listening; and, again, by commanding him to put off his shoes, he prepares him to humility, by admiration and fear. There is much discussion with respect to the latter clause amongst many, who delight in allegory. (39) I will not recite their various opinions, because a simple exposition of the true meaning will dispose of the whole of their subtle triflings. Moses is commanded to put off his shoes, that by the very bareness of his feet his mind might be disposed to reverential feelings; and on this account, too, he is reminded of the holiness of the ground, because, in our prayers, the bending of the knees, and the uncovering of the head, are helps and excitements to the worship of God. And this, I think, is made sufficiently clear by the reason which is immediately added, that the place on which Moses stood was “holy ground,” and, therefore, not rashly, or in a profane manner to be trodden on. Whence we gather, that he was instructed by the outward sign of adoration to enter into the presence of God as a trembling suppliant. He had, indeed, said, “Here am I,” (which was a testimony that his mind was teachable, and prepared to obey,) yet it was good that he should be more actively aroused, in order that he might come before God with greater fear. But if this most noble Prophet of God had need of such a preparation, no wonder that God stirs up our unwilling hearts, by many aids, in order that we may worship him in truth. And although the same command is not given to all which was given to Moses, still let us learn, that this is the object of all ceremonies, that the majesty of God, being duly and seriously perceived in our minds, may obtain its rightful honor, and that he may be regarded in accordance with his dignity. If any prefer the deeper meaning ( anagoge,) that God cannot be heard until we have put off our earthly thoughts, I object not to it; only let the natural sense stand first, that Moses was commanded to put off his shoes, as a preparation to listen with greater reverence to God. If the question be now raised as to the holiness of the place, the reply is easy, that it received this honorable title on account of the vision. Mount Sinai did not, therefore, naturally possess any peculiar sanctity; but because God, who sanctifies all things, deigned to give there the sign of his presence. Thus Bethel was dignified by Jacob with high and honorable titles. (Genesis 28:17.)
“How dreadful is this place! this is none other than the house of God, and this is the gate of heaven;”
because it had been consecrated by a special revelation. For, wherever we see any sign of the glory of God, piety awakens this feeling of admiration in our hearts. In the meantime, however, since we are too prone to superstition, these two errors must be avoided; lest, in our gross imaginations, we should, as it were, draw down God from heaven, and affix him to places on earth; and, also, lest we should account that sanctity perpetual which is only temporary. The remedy of the first evil is to reflect on the nature of God; of the second, to observe his design, how far, and for what use he sanctifies places. For since the nature of God is spiritual, it is not allowable to imagine respecting him anything earthly or gross; nor does his immensity permit of his being confined to place. Again, the sanctity of a place must be restricted to the object of the manifestation. Thus Mount Horeb was made holy in reference to the promulgation of the law, which prescribes the true worship of God. If the descendants of Jacob had considered this, they would never have set up Bethel as a holy place in opposition to Sion; because, although God once appeared there to the patriarch, He had never chosen that place; therefore they were wrong in proceeding from a particular instance to a general conclusion.
(39) “En curiositez frivoles;” in frivolous subtleties. — Fr.