Who are You, God? (Exod 3:13-22)

God answers Moses’s first objection about his mission to Pharaoh with the reassurance that ‘I will be with you’ (Exod 3:12). Now he comes with a second concern asking God for a name to take to Israel (v.13). Moses may remember his earlier rejection by the people and feel the need to show his credentials, the authority of the One who sent him. Understood this way, the request for a name seems odd though. If he is asking for a new name that Israel had never heard before, then whether God really sent him is unverifiable. If he brings an already existing name, which he could have heard from elsewhere, then how can he prove by it that God really revealed Himself to him?

Perhaps it is better to see this exchange not as a request for authorisation but a desire to know something more about God’s character. One of the first things we ask when we meet people is their name and most are pleased when others remember later what they are called. Even though first names tend not to be unique, we nevertheless feel that it identifies us. This is even more true in Hebrew where names typically carry a recognisable meaning. If God’s response to Moses’s fears is the promise of His presence, then it makes sense to ask: Who is this God? God’s answer, however, is somewhat enigmatic. The Hebrew YHWH (likely pronounced ‘Yahweh’ and rendered LORD in our English Bibles) is probably derived from the verb ‘to be’ in Hebrew, hence the longer explanation in v.14, which may be translated either as ‘I am who I am’ or ‘I will be who I will be’.

What does this mean though? Is God saying that Israel can’t know who He is? I am not convinced of this alternative mainly because Scripture itself testifies that despite the mystery and otherness of God, He came to reveal Himself. He wants to be known. Perhaps the emphasis is on God’s existence (the I AM, the one who exists sends you), which chimes in with the contest of divinity between Pharaoh and YHWH as to who the true God is. Jesus, likewise, picks up on this issue of existence when he says to the Pharisees ‘Before Abraham was, I AM’ (John 8:58). This is a legitimate interpretation, but not the only one. In the overall context of the exodus and beyond, YHWH is most often associated with this saving act from Egypt, from slavery (cf. Exod 20:2). This point is supported in Jewish interpretation by the association of God’s personal name, YHWH, with mercy. God then is perhaps saying to Moses that He will be or is who He will reveal Himself to be in the exodus. His character will be known through what He will achieve for Israel. Abraham and the patriarchs knew God as a promise-keeping God, the one who made a covenant with them. Israel will know God as the Saviour, just as we, Christians, do so in Jesus (whose name in Hebrew sounds like ‘he will save’). God’s character is consistent throughout Scripture: He is the God who saves.

Not only that, but God explains both his concern for His people and His saving plan (Exod 3:16-17). He gives instructions to Moses about what to do and say and anticipates the course of events (Exod 3:18-20) – He holds the future in His hands, and nothing surprises Him. Neither will Israel leave destitute and in a state of indignity, but at their request, the Egyptians will liberally provide them with wealth. This anticipates later Mosaic law that Hebrew slaves should not be released empty-handed but given generous supplies (Deut 15:12-15). When Israel left, they had enough to make a new start with flocks and herds they owned from earlier and with gold and silver given to them now. All these were sufficient not only for their needs but also to furnish God’s tabernacle and worship Him through sacrifices. When God saves, He not only brings release but endows us with gifts. Together with the abilities He gave us at birth and new, spiritual gifts, He enables us both to live a new life and to serve Him.