Theophany of Christ in the Burning Bush Incident
The burning bush incident, recorded in Exodus 3, is widely understood as a theophany, a visible manifestation of God's holy presence [8]. In this event, Moses encounters God in a bush that burns without being consumed, where God reveals himself and commissions Moses for the liberation of Israel [6]. This manifestation is not merely a symbolic vision but a direct encounter with the divine, characterized by fire and other powerful phenomena [8].
The biblical account in Exodus 3 describes Moses tending his father-in-law Jethro's flock when he comes to Horeb, the mountain of God. There, "the angel of the Lord appeared to him in a flame of fire out of the midst of a bush. He looked, and behold, the bush was burning, yet it was not consumed" (Exodus 3:2). This phenomenon immediately captures Moses' attention, prompting him to investigate [6]. As he approaches, God calls to him from the bush, identifying himself as the God of Abraham, Isaac, and Jacob (Exodus 3:4-6).
The identity of the "angel of the Lord" in this passage has been a subject of theological discussion. John Calvin, in his Harmony of the Law, suggests that the "Eternal Word of God," who is of the same Godhead and essence as the Father, assumed the name of "the Angel" in anticipation of his future mission [2]. This perspective aligns with the understanding that the pre-incarnate Christ often appeared in Old Testament theophanies. Calvin further notes that saints throughout history have had communication with God only through the promised Mediator [2].
The fire itself is a significant element in this theophany. It symbolizes God's presence and power, often associated with divine glory and judgment [4]. The Jamieson, Fausset & Brown Commentary on 2 Thessalonians 1:8 notes that "flame of fire" accompanied Christ's manifestation in the bush, as well as the giving of the law at Sinai (Exodus 19:18) and will accompany his revelation at his advent (Daniel 7:9-10) [4]. This fire symbolizes both God's bright glory and his consuming vengeance against his foes [4]. Tertullian, in ANF Vol 3, also connects the fire of the burning bush to God's anger and judgment, stating that if it was not God who uttered his voice from the burning bush, then the nature of the fire is irrelevant [5]. He also uses the imagery of the "Church burning, as represented by the bush" to discuss the challenges faced by Christians [7].
The unconsumed nature of the bush is also a point of theological reflection. While some have allegorized the bush as the body of Christ, suggesting that his heavenly majesty inhabited it without consuming it, Calvin considers this a "too forced an allegory" [2]. Nevertheless, the miraculous preservation of the bush underscores the divine nature of the encounter. It signifies God's presence without destruction, a powerful display of his control over creation.
The event at the burning bush is crucial for understanding Moses' call and the subsequent Exodus. Stephen, in his speech recorded in Acts 7, recounts this vision, emphasizing its significance in Moses' story and affirming its divine origin [6]. He highlights that Moses, after forty years in Midian, was called by God through this vision, demonstrating that his future actions were "products of a divine power and promise" [6].
The concept of a theophany, as seen in the burning bush, is not unique to this event in the Old Testament. Other instances of God's visible manifestation include the giving of the law at Mount Sinai, which involved lightning, a cloud, smoke, fire, thunder, and the voice of God, all described as phenomena associated with a theophany [8]. These events serve to reveal God's holy presence and his active involvement in human history.
The nature of Christ's involvement in Old Testament theophanies, particularly the burning bush, is often understood through the doctrine of the hypostatic union, though this doctrine was more fully articulated in later Christian theology. The Summa Theologica by Aquinas explains that the union of human nature with the divine was effected in the Person of Christ, maintaining the distinction of natures while affirming one Person [3]. While this specifically addresses the incarnation, the principle of the divine Person acting through a visible manifestation can be applied to pre-incarnate appearances. The idea that Christ, as the second person of the Trinity, was the agent of divine revelation in the Old Testament is a common theological position. Charles Hodge, in his Systematic Theology, discusses the incarnation as the Son of God taking "into personal and perpetual union with Himself a nature infinitely lower than his own," which was an act of condescension [1]. This concept of divine condescension to interact with humanity is central to understanding theophany.
The burning bush incident, therefore, stands as a foundational moment in biblical history, revealing God's character, his plan for Israel, and foreshadowing the active role of the divine Word in salvation history. It is a powerful demonstration of God's presence, his holiness, and his initiative in calling individuals to serve his purposes.
Sources
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 126: substance of the Virgin Mary.” This is involved in the Scriptural statement that He was born of a woman, which can only mean that He was born in the sense in which other children of men are born of women. This is essential to his true humanity, and to that likeness to men which makes them his brethren, and which was se cured by his taking part in flesh and blood. ( Heb. ii. 14 .) The incarnation of the Son of God, his stooping to take into personal and perpetual union with Himself a nature infinitely lower than his own, was an act of uns”
- CCEL (Reformed) “Calvin, Harmony of the Law, Vol. 1, section 11.4: known in this character. Nor, indeed, had the saints ever any communication with God except through the promised Mediator. It is not then to be wondered at, if the Eternal Word of God, of one Godhead and essence with the Father, assumed the name of “the Angel” on the ground of his future mission. There is a great variety of opinions as to the vision. It is too forced an allegory to make, as some do, the body of Christ of the bush, because his heavenly majesty consumed it not when he chose to inhabit it. It is also improperly wrested by those wh”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), The Passion of Christ, Art. 12: Article: Whether Christ's Passion is to be attributed to His Godhead? I answer that, As stated above (Question [2], Articles [1],2,3,6), the union of the human nature with the Divine was effected in the Person, in the hypostasis, in the suppositum, yet observing the distinction of natures; so that it is the same Person and hypostasis of the Divine and human natures, while each nature retains that which is proper to it. And therefore, as stated above (Question [16], Article [4]), the Passion is to be attributed”
- 2 Thessalonians (Presbyterian) “Jamieson, Fausset & Brown on 2 Thessalonians 1:8: In flaming fire--Greek, "In flame of fire"; or, as other oldest manuscripts read, "in fire of flame." This flame of fire accompanied His manifestation in the bush (Exo 3:2); also His giving of the law at Sinai (Exo 19:18). Also it shall accompany His revelation at His advent (Dan 7:9-10), symbolizing His own bright glory and His consuming vengeance against His foes (Heb 10:27; Heb 12:29; Pe2 3:7, Pe2 3:10). taking--literally, "giving" them, as their portion, "vengeance." know not God--the Gentiles primarily (Psa 79:6; Gal 4:8; Th1 4:5); not”
- Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. XXIX.--PARALLELS FROM THE PROPHETS TO ILLUSTRATE CHRIST'S TEACHING IN THE REST OF THIS CHAPTER OF ST. LUKE. THE STERNER ATTRIBUTES OF CHRIST, IN HIS JUDICIAL CAPACITY, SHOW HIM TO HAVE COME FROM (part 5): fire upon the cities of Judah;"(6) and(7) by Isaiah, "A fire has been kindled in mine anger." He cannot lie. If it is not He who uttered His voice out of even the burning bush, it can be of no importance(8) what fire you insist upon being understood. Even if it be but figurative fire, yet, from the very fact that he takes from my element illustrations for His own”
- Acts (Nonconformist/Puritan) “Matthew Henry on Acts 7:30: Stephen here proceeds in his story of Moses; and let any one judge whether these are the words of one that was a blasphemer of Moses or no; nothing could be spoken more honourably of him. Here is, I. The vision which he saw of the glory of God at the bush (Act 7:30): When forty years had expired (during all which time Moses was buried alive in Midian, and was now grown old, and one would think past service), that it might appear that all his performances were products of a divine power and promise (as it appeared that Isaac was a child of promise by his being born o”
- Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. I. (part 2): and the Church burning, as represented by the bush,[5] then the Gnostics break out, then the Valentinians creep forth, then all the opponents of martyrdom bubble up, being themselves also hot to strike, penetrate, kill. For, because they know that many are artless and also inexperienced, and weak moreover, that a very great number in truth are Christians who veer about with the wind and conform to its moods, they perceive that they are never to be approached more than when fear has opened the entrances to the soul, especially when some display of fero”
- Exodus (Protestant academic) “Tyndale House on Exodus 19:16: 19:16-25 The final phase of preparation involved phenomena that moved the people toward acceptance of the covenant. Some of the experiences were visual: lightning and a cloud (19:16), smoke and fire (19:18). The people also heard thunder, a ram’s horn, and the voice of God (19:16, 19), and the whole mountain shook violently (19:18). In the Bible, such phenomena are often associated with a theophany, which is a visible manifestation of God’s holy presence.”