(33, 34) Then said the Lord to him . . . .—The words are almost a verbal reproduction of Exodus 3:5; Exodus 3:7-8. The citation was in part an implied answer to the charge of disregarding the sanctity of places in which man stands as in the presence of God, partly an implied protest against the narrowing thoughts which limited that sanctity to the Temple of Jerusalem.

7:30-41 Men deceive themselves, if they think God cannot do what he sees to be good any where; he can bring his people into a wilderness, and there speak comfortably to them. He appeared to Moses in a flame of fire, yet the bush was not consumed; which represented the state of Israel in Egypt, where, though they were in the fire of affliction, yet they were not consumed. It may also be looked upon as a type of Christ's taking upon him the nature of man, and the union between the Divine and human nature. The death of Abraham, Isaac, and Jacob, cannot break the covenant relation between God and them. Our Saviour by this proves the future state, Mt 22:31. Abraham is dead, yet God is still his God, therefore Abraham is still alive. Now, this is that life and immortality which are brought to light by the gospel. Stephen here shows that Moses was an eminent type of Christ, as he was Israel's deliverer. God has compassion for the troubles of his church, and the groans of his persecuted people; and their deliverance takes rise from his pity. And that deliverance was typical of what Christ did, when, for us men, and for our salvation, he came down from heaven. This Jesus, whom they now refused, as their fathers did Moses, even this same has God advanced to be a Prince and Saviour. It does not at all take from the just honour of Moses to say, that he was but an instrument, and that he is infinitely outshone by Jesus. In asserting that Jesus should change the customs of the ceremonial law. Stephen was so far from blaspheming Moses, that really he honoured him, by showing how the prophecy of Moses was come to pass, which was so clear. God who gave them those customs by his servant Moses, might, no doubt, change the custom by his Son Jesus. But Israel thrust Moses from them, and would have returned to their bondage; so men in general will not obey Jesus, because they love this present evil world, and rejoice in their own works and devices.Then said the Lord ... - In Exodus 3 this is introduced in a different order, as being spoken "before" God said "I am the God," etc.

Put off thy shoes ... - Exodus 3:5. To put off the shoes; or sandals, was an act of reverence. The ancients were especially not permitted to enter a temple or holy place with their shoes on. Indeed, it was customary for the Jews to remove their shoes whenever they entered any house as a mere matter of civility. Compare the notes on John 13:5. See Joshua 5:15. "The same custom, growing out of the same feeling," says Prof. Hackett (Illustrations of Scripture, pp. 74, 75), "is observed among the Eastern nations at the present day. The Arabs and Turks never enter the mosques without putting off their shoes. They exact a compliance with this rule from those of a different faith who visit these sacred places. Though, until a recent period, the Muslims excluded Christians entirely from the mosques, they now permit foreigners to enter some of them, provided they leave their shoes at the door, or exchange them for others which have not been defiled by common use.

"A Samaritan from Nablus, who conducted Mr. Robinson and Mr. Smith to the summit of Gerizim, when he came within a certain distance of the spot, took off his shoes, saying it was unlawful for his people to tread with shoes upon this ground, it being holy."

Is holy ground - Is rendered sacred by the symbol of the divine presence. We should enter the sanctuary, the place set apart for divine worship, not only with reverence in our hearts, but with every "external" indication of veneration. Solemn awe and deep seriousness become the place set apart to the service of God. Compare Ecclesiastes 5:1.

30-34. an angel of the Lord—rather, "the Angel of the Covenant," who immediately calls Himself Jehovah (Compare Ac 7:38). Put off thy shoes; either out of reverence to the Divine presence, as Joshua 5:15, or that thereby he might show that he resigned himself wholly to God’s will and disposal; as in Ruth 4:7, the kinsman, by pulling off his shoe and giving it to Boaz, did resign all his right he might have had to Ruth and the inheritance.

Holy ground, whilst God manifested his presence there.

Then said the Lord to him,.... To Moses, who through curiosity had made too near an approach:

put off thy shoes from thy feet; in token of humility, obedience, and reverence:

for the place where thou standest is holy ground; not really, but relatively, on account of the divine presence in it, and only so long as that continued.

Then said the Lord to him, Put off thy shoes from thy feet: for the place where thou standest is holy ground.