3:11-15 Formerly Moses thought himself able to deliver Israel, and set himself to the work too hastily. Now, when the fittest person on earth for it, he knows his own weakness. This was the effect of more knowledge of God and of himself. Formerly, self-confidence mingled with strong faith and great zeal, now sinful distrust of God crept in under the garb of humility; so defective are the strongest graces and the best duties of the most eminent saints. But all objections are answered in, Certainly I will be with thee. That is enough. Two names God would now be known by. A name that denotes what he is in himself, I AM THAT I AM. This explains his name Jehovah, and signifies, 1. That he is self-existent: he has his being of himself. 2. That he is eternal and unchangeable, and always the same, yesterday, to-day, and for ever. 3. That he is incomprehensible; we cannot by searching find him out: this name checks all bold and curious inquiries concerning God. 4. That he is faithful and true to all his promises, unchangeable in his word as well as in his nature; let Israel know this, I AM hath sent me unto you. I am, and there is none else besides me. All else have their being from God, and are wholly dependent upon him. Also, here is a name that denotes what God is to his people. The Lord God of your fathers sent me unto you. Moses must revive among them the religion of their fathers, which was almost lost; and then they might expect the speedy performance of the promises made unto their fathers.

Verse 12. - Certainly I will be with thee. Literally, "Since I will be with thee." Moses had excused himself on the ground of unfitness. God replies - "Thou wilt not be unfit, since I will be with thee - I will supply thy deficiencies - I will impart all the qualities thou needest - and this shall be a sign unto thee of my power and faithfulness - this shall assure thee that I am not sending thee upon a fruitless errand - it is determined in my counsels that not only shalt thou succeed, and lead the people out, but after that, - when thou hast so done - thou and they together shall serve me on this mountain." The "sign" was one which appealed to faith only, like that given to Hezekiah by Isaiah (2 Kings 19:29), but, if accepted, it gave a full assurance - the second step involved the first - the end implied the means - if Moses was of a certainty to bring the Israelites to Sinai, he must first lead them out of Egypt - he must in some way or other triumph over all the difficulties which would beset the undertaking.

And he said, certainly I will be with thee,.... To encourage and strengthen him; to protect, defend, and preserve him, and to succeed and prosper him; to give him credit and respect with the people of Israel, and influence over Pharaoh to prevail upon him at length to let Israel go:

and this shall be a token unto thee that I have sent thee; not the promise now made, nor the vision he had seen, but what follows:

when thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain: Mount Horeb or Sinai, as they did at the time of the giving of the law on it, when an altar was built upon a hill, and they offered burnt offerings and peace offerings, Exodus 24:4 and this was a sign, "a posteriori", confirming the divine mission of Moses; and besides the promise of this, on which Moses might depend, being made by the Lord, assured him of success, that he should bring the children of Israel out of Egypt, since he and they would serve the Lord together at this mountain, and from whence he might conclude he had a mission and commission from God. Of a like kind is the sign or token given of the deliverance of Jerusalem from the army of Sennacherib, Isaiah 37:30.

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