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4.4 Moses As A Type Of Christ 

By the time he uttered Deuteronomy, Moses would probably have been the oldest person any of the congregation had ever known. Many of the earlier generation had been cut down in the wilderness. He was nearly twice the age of Joshua. He had dominated their lives from birth, had stuck with them, with their fathers and even grandparents. Just as the Lord Jesus is to be the central figure in the new Israel. Moses was also a representative of his people, just as the Lord Jesus is in a sense ‘Israel’- the suffering servant refers to both Israel and their Messiah. Moses was “adopted by an imperial parent, punished for his rashness, sentenced to wander forty years in the wilderness, forgiven, restored, hand-selected for an impossible task, accompanied by the overwhelming presence of God at every step…”, just as his beloved people. In the same way as Moses was the mediator of the old covenant, so Christ was of the new. Christ was the prophet like unto Moses (Dt. 18:18). Moses was the shepherd of the flock of Israel, leading them on God's behalf through the wilderness towards the promised land (Is. 63:12), as Christ leads us after baptism to the Kingdom. It was only through Moses' leadership that they reached Canaan: " The Lord said unto (Moses), Arise (cp. Christ's resurrection), take thy journey before the people (as Christ, the good shepherd, goes before the flock, Jn. 10:3), that they may go in and possess the land" (Dt. 10;11). As Moses very intensely manifested God to the people, so he foreshadowed the supreme manifestation of the Father in the Son. The commands of Moses were those of God (Dt. 7:11; 11:13,18; and 12:32 concerning Moses' words is quoted in Rev. 22:18,19 concerning God's words); his voice was God's voice (Dt. 13;18; 15:5; 28:1), as with Christ. Israel were to show their love of God by keeping Moses' commands (Dt. 11:13); as the new Israel do in their response to the word of Christ. Indeed, the well known prophecy that God would raise up a prophet " like unto" Moses to whom Israel would listen (Dt. 18:18) is in the context of Israel saying they did not want to hear God's voice directly. Therefore God said that he would raise up Christ, who would be another Moses in the sense that he too would speak forth God's word. 

 It is possible that Moses appreciated that he was a type of Christ the future Messiah; he considered " the reproach of Christ" enough to motivate him to reject the attractions of Egypt (Heb. 11:26); he knew he was sharing the sufferings of the future, ultimate saviour, and the wonder of that alone was enough to motivate him to leave the attractions of this world- even the possibility of being the next Pharaoh, the most powerful man on earth. The similarities between Jesus and Moses are too many to sensibly tabulate. There is ample opportunity to enter deeply into the attitude of Moses towards Israel, and it is this which perhaps most valuably deepens our appreciation of the love of Christ for us, and of our own liability to failure after the pattern of Israel. 

The Rejection Of Moses

Stephen in Acts 7 stresses the way in which Moses was rejected by Israel as a type of Christ. At age 40, Moses was " thrust away" by one of the Hebrews; and on the wilderness journey the Jews " thrust him from them, and in their hearts turned back again into Egypt" (Acts 7:27,35,39). This suggests that there was far more antagonism between Moses and Israel than we gather from the Old Testament record- after the pattern of Israel's treatment of Jesus. It would seem from Acts 7:39 that after the golden calf incident, the majority of Israel cold shouldered Moses. Once the point sank in that they were not going to enter the land, this feelings must have turned into bitter resentment. They were probably unaware of how Moses had been willing to offer his eternal destiny for their salvation; they would not have entered into the intensity of Moses' prayers for their salvation. The record seems to place Moses and " the people" in juxtaposition around 100 times (e.g. Ex. 15:24; 17:2,3; 32:1 NIV; Num. 16:41 NIV; 20:2,3; 21:5). They accused Moses of being a cruel cult leader, bent on leading them out into the desert to kill them and steal their wealth from them (Num. 16:13,14)- when in fact Moses was delivering them from the house of bondage, and was willing to lay down his own salvation for theirs. The way Moses submerged his own pain is superb; both of their rejection of him and of God's rejection of him from entering the Kingdom. The style of Moses' writing in Num. 20:12-14 reveals this submerging of his own pain. He speaks of himself in the third person, omitting any personal reflection on his own feelings: " The Lord spake unto Moses...Because ye believed me shall not bring the congregation into the land...and Moses sent messengers from Kadesh unto the King of Edom..." . Likewise all the references to “the Lord spake unto Moses” (Lev. 1:1). Moses submerged his own personality in writing his books. 

It is simply fantastic that Moses could love those people so intensely, despite their aggression and indifference towards him. He was prepared to give his place in the Kingdom so that they might enter; he prayed God to accept his offer. He knew that atonement could only be by sacrifice of blood (Lev. 17:11); and yet he climbed the Mount with the intent of making atonement himself for Israel's sin (Ex. 32:30); he intended to give his life for them. And he didn't make such a promise in hot blood, as some men might. He made the statement, and then made the long climb to the top of the mount. And during that climb, it seems he came to an even higher spiritual level; he was prepared not only to offer his physical life, but also his place in the Kingdom (Ex. 32:32 cp. Ez. 13:9; Dan. 12:2; Lk. 10:20; Phil. 4:3; Rev. 3:5; 20:12). Now although hopefully we are not rejecting Christ as they did, the fact still stands that the love of Moses for Israel typifies the love of Christ towards us. The degree, the extent of Moses' love, is but a dim foretaste of the degree of the love of Christ for us. Now in this is something wonderful, something we really need to go away and meditate about. And the wonder of it all is that Israel did not realize the extent of Moses love at the time. At the end of his life he recounts how God has threatened to destroy the people, and then “I turned and came down from the mount” (Dt. 9:15). He doesn’t record his 40 days of pleading with the Father, and how he turned down the offer of having himself made into a great nation. In this we see tremendous spiritual culture, pointing forward to the Lord’s own self-perception of His sacrifice.  

The loneliness of Moses as a type of Christ in showing this kind of  love must surely represent that of our Lord. They went to a height which was generally beyond the appreciation of the men among whom they lived. The Spirit seems to highlight the loneliness of Moses by saying that at the same time as Moses refused to be called the son of Pharaoh's daughter, Israel refused him (the same Greek word is used; Heb. 11:24; Acts 7:35). He was rejected by both the world and God's people: for 40 long years. As Israel envied Moses for spiritual reasons (Ps. 106:16; Acts 7:9), so they did Christ (Mt. 27:18), after the pattern of the brothers' spiritual envy of Joseph (Gen. 37:11). Spiritual envy leading to persecution is quite a common feature in Biblical history (Job, Jeremiah, Paul...). And it isn't absent from the Christian experience either.  

The tragedy is that Israel's rejection of Moses is typical of the rejection of Christ by those in the new Israel who turn away. The same word used about Israel refusing Moses as their deliverer (Acts 7:35) is used about those who deny (same word) the Lord (Jesus) that bought them (2 Pet. 2:1). This latter verse is prefaced by the information that as there were those who lost their faith in the ecclesia in the wilderness, so there will be among the new Israel (2 Pet. 2:1). Therefore " the Lord that bought them" is an allusion back to Moses as a type of Christ. The illogicality of Israel's rejection of Moses when he first appeared to them is so apparent. They were slaves in Egypt, and then one of the most senior of Pharaoh's officials reveals that he is their brother, and has been sent by God to deliver them. Yet they preferred the life of slavery in Egypt. This same illogicality is seen in us if we refuse baptism, preferring to stay in the world of slavery, or later when we chose the world as opposed to Christ. We deny, we refuse, we reject, the Lord who bought us by going back to the world from which he redeemed us. The illogicality of going back to the world is brought out by the illogicality of Israel's rejection of Moses. Israel rejected Moses because it was easier to stay where they were. Such is the strength of conservatism in human nature; such is our innate weakness of will and resolve. They rejected the idea of leaving Egypt because they thought it was better than it was, they failed to face up to how much they were suffering (Num. 11:5). And our apathy in responding to Christ's redemptive plan for us is rooted in the same problem; we fail to appreciate the seriousness of sin, the extent to which we are in slavery to sin- even though the evidence for this is all around us.  

" The same did God send..."

Stephen in Acts 7 brings out the sheer grace of God in redeeming Israel. Although Israel rejected Moses as their ruler and deliverer, " the same did God send to be a ruler and a deliverer" (Acts 7:35). They didn't want to be saved from Egypt through Moses, and yet God did save them from Egypt through Moses. Israel at that time were exactly like us; while we were yet sinners, Christ died for us, we were redeemed in prospect from a world we didn't want to leave. We were saved- and are saved- almost in spite of ourselves. That we were predestined to such great salvation is is one of redemption's finest mysteries. 

And so God sent Moses to be their saviour, pointing forward to His sending of the Lord Jesus to redeem us. Moses came to Israel and " shewed (Greek 'optomai') himself" to them (Acts 7:26). Yet 'optomai' really means to gaze at, to watch a spectacle. He came to his people, and gazed at them as they fought among themselves, spiritually and emotionally destroyed by the oppression of Egypt. He invited them to likewise gaze upon him as their saviour. This surely prefigures our Lord's consideration of our sinful state. As he grew up in Nazareth he would have thought on this a lot. As Moses " looked on their burdens" at age 40 (Ex. 2:11), so at the start of his ministry, our Lord assessed the weight of ours. His concern for our burdens in Mt. 11:30; 23:4 is perhaps a conscious allusion back to Moses' awareness of Israel's burdens, and his desire to deliver them, even though it cost him all that he had in this world. 

Moses fought with the temptation to just observe from a distance, but then he came out into the open, declaring that he was a Hebrew, rejecting his kind Egyptian foster mother, openly declaring that he was not really her son, as both she and he had claimed for 40 years. He would have borne the shame of all this, " the reproach of Christ" (Heb. 11:26). But he was not ashamed to call Israel his brethren, as Christ is not ashamed of us (Heb. 2:11- one of many allusions to Moses in Hebrews). All this suggests that like Moses, our Lord came to a point where he " came down" from obscurity to begin his work of deliverance. The references to 'coming down' in John's Gospel allude to this (1) . " When Moses was grown, he went out unto his brethren, and looked on their burdens...when he was full forty years old it came into his heart to visit his faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter" (Ex. 2:11; Acts 7:23; Heb. 11:24). The implication seems to be that Moses reached a certain point of maturity, of readiness, and then he went to his brethren. God looked on the sorrows of His people through the sensitivity of Moses, He saw and knew their struggles, their sense of being trapped, their desire to revive spiritually but their being tied down by the painful business of life and living; and He sent Moses to deliver them from this. But these very words are quoted about our deliverance through the 'coming down'  of the Lord Jesus (Ex. 3:7; 4:31 = Lk. 1:68). 

And so Moses as a type of Christ came to his brethren, and saw one of them being beaten by an Egyptian. Moses " looked this way and that way, and when he saw that there was no man, he slew the Egyptian" (Ex. 2:11,12). This little incident is typical of how Christ was to destroy the devil, the power of sin, on the cross. The common translation of this passage can give them impression that Moses was very nervous. Yet it does not say that when he saw no man was looking he slew the Egyptian. There was at least one man looking- the suffering Israelite. And there must have been others looking for news to get round that Moses had killed the Egyptian. So I would suggest that Moses saw the Israelite suffering, and looked round in wonder to see if any other Israelite was going to go to his rescue. Because he saw there was no man, he himself got involved. This is an eloquent essay in the humility of Moses and the Lord he typified.  

This is exactly the same picture which we find in Is. 59:16 concerning Christ's decision to achieve our redemption: " He saw that there was no man (quoting the words of Ex. 2:11), and wondered that there was no intercessor: therefore his arm brought salvation" (God saved Israel from Egypt by the arm of Moses, manifesting His arm: Ex. 6:6; 15:16; Dt. 4:34; Is. 63:12). Is. 63:4-6 also contain allusions to Moses and the exodus (the rest of the chapter speaks explicitly about this): " The day of vengeance is in mine heart, and the year (time) of my redeemed (the one I will redeem) is come. And I looked, and there was none to help; and I wondered that there was none to uphold: therefore mine own arm brought salvation" . The implication of these passages is that he was surprised, he " wondered" , that there was no one else to save Israel. He looked round for someone else to do it, but he found none- exactly after the pattern of Moses. This is not only an eloquent essay in our Lord's humanity, and the monstrosity of the 'trinity'; it indicates the true humility which he manifested in his work of redemption. 

Yet Israel rejected Moses as their deliverer, they failed to see in that dead Egyptian the ability of Moses to save them completely from the life of slavery. And so Moses fled away from them, he came to Gentile, pagan Midian, and rescued a Gentile woman from the persecution of men, married her, and started a new life in the wilderness- to return many years later in the power of  the Holy Spirit and redeem Israel when they were in truly desperate straits. All this naturally points ahead to the work of Jesus after Israel failed to respond to his work on the cross. The word used to describe Moses rescuing his future wife from the shepherds is the same used concerning God rescuing Israel from Egypt (Ex. 2:19; 18:10). Thus Moses was manifesting the redemptive work of God when he saved his wife. In full view of Israel (as Moses killed the Egyptian, according to our reconstruction above), Christ openly shewed his ability to destroy the power of sin, on account of which we lived in fear of death, " all (our) lifetime subject to bondage" (Heb. 2:15)- clear reference back to Israel in Egypt.  The passage in Hebrews 2 says that Christ can deliver us from such bondage because he is our representative, our brother, of our nature, not ashamed of his connection with us (2:11). Reasoning back from this, we can see that Moses' ability to redeem Israel from Egypt, his appropriacy for the task, was because he had openly declared that he was one of them. Yet the wonder of that was lost on them. And if we are not careful, the wonder of the fact that Christ had our nature, that he was our representative and is therefore mighty to save, can be lost on us too. The thrill of these first principles should ever remain with us. 

Moses As Mediator

Israel were certainly representative of us. The degree of love shown by Moses to Israel is only a shadow of the degree, the kind of love shown by Christ to us, who hopefully are not rejecting him as Israel did. The power of this point just has to be reflected upon. That Moses could love Israel, to the extent of being willing to give his life and salvation for them, is a fine, fine type of the devotion of Christ. There is another oft emphasised aspect of Moses' love for Israel: the power of his mediation for them. We are told that God " hearkened" to Moses' prayers for them (Dt. 9:19; 10:10). He prayed for them with an intensity they didn't appreciate, he prayed for and gained their forgiveness before they had even repented, he pleaded successfully for God to relent from His plans to punish them, even before they knew that God had conceived such plans  (Ex. 32:10,14; 33:17  etc.). The fact we will, at the end, be forgiven of some sins without specifically repenting of them (as David was in Ps. 19:12) ought to instil a true humility in us. This kind of thing is in some ways a contradiction of God's principles that personal repentance is required for forgiveness, and that our own effort is required if we are to find acceptability with Him. Of course ultimately these things are still true, and were true with respect to Israel. But the fact is that God was willing to hearken to Moses as he prayed so, so earnestly, He was willing to change His expressed purpose in respect to destroying Israel (perhaps Ps. 90 is the transcript of this prayer- v.3 in Hebrew asks God not to destroy the children of men, and to repent concerning His servants in vv. 13-17. In Dt. 16:15 Moses sounds as if Ps. 90:17 has been answered). It should also be noted that Moses as a type of Christ was not the High Priest. He mediated for Israel on a voluntary basis; not because he was under any duty to offer up their prayers. Indeed, they didn't make any prayers for him to offer up. He pleaded with God for them on his own initiative, rather than being asked by them to do so. And this is the basis of Christ's mediation for us; he pleads for us even when we know not what to pray for, even when we don't realize the need to beseech the Father. Moses' mediation, not so much Aaron's offerings, are the prototype which the New Testament uses to explain the Lord's present work. In the Apocryphal Assumption of Moses (1:14), Moses is made to say of God: " He designed and devised me and he prepared me before the foundation of the world, that I should be the mediator" . These words are alluded to in a number of NT passages. Clearly we are intended to see Moses' mediation as typical of the Lord's. His freewill mediation was the basis of Israel's salvation: " By a prophet (Moses: Dt. 18:18), the Lord brought Israel out of Egypt, and by a prophet was he preserved" (Hos. 12:13). This last clause may be a hint that Moses prayed for the gift of life-preserving manna, and thus sustained Israel, all unbeknown to them. Likewise the intensity of his prayers and the supremacy of his willingness to sacrifice himself for them was tragically unknown to them at the time. It's almost sad that these things have to be typical of the Lord's preservation and redemption of us his thick-skinned and unknowing people.  

When we sin, the sentence of death is passed again and again upon us. Tragically, we sense that our forgiveness through Christ is almost effortlessly achieved by Him, benignly rubber stamped by a God who is eager to overlook sin. This is not the case. The intensity of Moses' pleadings for Israel, the grievousness of their sins, points forward to the work of the Lord Jesus for us on our wilderness journey to the Kingdom. Rom. 8::26,27 allows us to enter a little into our Lord's heavenly agony for us: " the Spirit itself maketh intercession for us (the language of Moses interceding for Israel) with groanings which cannot be uttered" . And even more wondrously, we are probably unaware of all Christ's prayers for us, as Israel were far from completely aware of the passionate dialogues between Moses and God on their behalf. They just got on with their lives at the foot of the mountain, occasionally jerked into a repentant frame of mind, assuming Moses would sort it all out up there in the mountain, full of their petty murmurings and wistful thoughts of Egypt. What tragic similarity with much of our lives. Can't we learn from them? Surely we must.  

Moses As An Agent Of Grace

Moses, like the Lord, was an agent of grace. Israel no longer knew the Name of the God of their fathers- and the same passage in Exodus states that Pharaoh likewise didn’t know the Name of Yahweh. Ezekiel 20 makes it clear that the Israelites worshipped the gods of Egypt and even took them with them through the Red Sea. Therefore God’s saving of His people out of Egypt was an act of pure grace. It wasn’t because they were righteous, they had forgotten Him. And likewise, our calling out of the world, our exodus from it through baptism, is a result of the calling / election of grace.

The Farewell Discourse

The lives of both Moses and the Lord ended with a farewell discourse and prayer. Not only do the words of the Lord consciously allude to Moses’ words in Deuteronomy, but John’s comments do likewise. John’s comment that “Jesus knowing that his hour was come that he should depart out of this world…” (Jn. 13:1) is without any doubt referring to the well known [at the time he was writing] Jerusalem Targum on Dt. 32: “And when the last end of Moses the prophet was at hand, that he should be gathered from the world…”.  Consider the following obvious allusions of the Lord Jesus to Moses’ final words:

-         “If ye love me ye will keep my commandments” (Jn. 14:15,21,23; 15:10) reflects a major identical theme in Dt. 5:10; 7:9; 11:1,22; 13:3,4; 19:9; 30;16.

-         “Let not your heart be troubled… neither let it be afraid” (Jn. 14:1,27) repeats Moses’ final encouragement to Israel “fear not, neither be dismayed” (Dt. 31:8; 1:21,29; 7:18).

-         “I go to prepare a place for you” = the idea of Moses and the Angel bringing Israel “into the place which I have prepared” (Ex. 23:30).

-         “Ye did not choose me, but I chose you… out of the world” (Jn. 15:16,19) corresponds to the oft repeated theme of Moses that God has chosen Israel “out of all peoples” (Dt. 7:6 RVmg.), by grace (Dt. 4:37; 10:15; 14:2).

-         The Lord’s common Upper Room theme of ‘abiding’ in Him uses the same word as Moses used when exhorting his people to ‘cleave unto’ God (Dt. 10:20; 11:22). This abiding involved loving God and keeping His commandments- all ideas which occur together in Dt. 13:4; 30:20.

-         The Lord told the Father that He had given the disciples His words, “and they have received them” (Jn. 17:8). This is evident allusion to the editorial comment in Dt. 33:3 about how all Israel received God’s words through Moses. Likewise “I manifested thy name… they have kept thy word” (Jn. 17:6,26) = “I will proclaim the name of the Lord… they have observed thy word” (Dt. 32:3; 33:9). One marvels at the way the Lord’s mind linked together so much Scripture in the artless, seamless way in which He did.

-         “Holy Father… righteous Father” (Jn. 17:11,25) was a form of address which the Lord had in a sense lifted from Moses when he addresses God as “righteous and holy” (Dt. 32:4 LXX).  

There are many other references in the Upper Room discourse to Moses- without doubt, Moses was very much in the Lord’s mind as He faced His end. Consider at your leisure how Jn. 14:1 = Ex. 14:31; Jn. 14:11 = Ex. 14:8. When the Lord speaks in the Upper Room of manifesting the Father and Himself unto the disciples (Jn. 14:21,22), he is alluding to the way that Moses asked God to “manifest thyself unto me” (Ex. 33:18 LXX). The Lord’s allusion makes Himself out to be God’s representatives, and all those who believe in Him to be as Moses, receiving the vision of God’s glory. Note that it was that very experience above all others which marks off Moses in Rabbinic writings as supreme and beyond all human equal. And yet the Lord is teaching that that very experience of Moses is to be shared to an even higher degree by all His followers. It would’ve taken real faith and spiritual ambition for those immature men who listened to the Lord that evening to really believe it… And the same difficult call comes to us too.

Moses: Representative And Saviour 

It is a fundamental, if neglected, doctrine that Christ was our representative. This really ought to be a source of comfort to us, as we sense the involvement of the Son of God in our lives, one who can truly empathise (rather than just sympathise) with our spiritual struggle. This is so clearly taught by the typology of Moses as a type of Christ. Although he spoke to God as a friend, with an open-faced relationship, he still took upon himself the sin of Israel, he felt as condemned as they felt (Ex. 34:9 cp. 33:11); when he pleaded for God's sentence on him to be lifted , he pleaded for the same sentence on Israel to be lifted too ( Ps. 90:8). When Yahweh met Moses, it was as if He met with Israel (Ex. 3:18). God promised to go with Moses, but Moses re-quotes this as God going with “us” (Ex. 33:14-16). This is how inextricably linked were Moses and his people, even in their condemnation. And so it is, thankfully, with us and the Lord.  Moses manifested / represented both God and Israel, superbly prefiguring the nature of the Lord's work and mission far later. As God "saw" the oppression of Israel (Ex. 2:25; 3:7,9; 4:31; 5:19), so did Moses (Ex.2:11). He looked on God's people with the eyes / perspective of God- just as we should. Moses 'struck' the Egyptian who was persecuting the Hebrew just as God would strike Egypt (Ex. 2:11 cp. Ex. 12:12,13,29 etc.). And Moses helps and delivers (Ex. 2:17,19) the daughters of Jethro, just as God would help and deliver Israel (Ex. 12:27; 14:13,30; 15:2). Note that at that time when Moses first met Jethro's daughters at the well, Moses was in depression. His plans and vision rejected by his own people, fallen from riches to rags, homeless and alone... and yet in that low moment he was chosen to be a manifestation of God! And this is the wonder of how God rejoices to work with the broken. However, Moses' desire to save others, his concern for the oppressed and helpless, shines through- he seeks to save the slave beaten by his Egyptian master; the neighbour wronged by his Hebrew brother; the unknown women deprived at the well by male nomads (Ex. 2:11,13,17). In all this Moses was manifesting the concern and saving help of God. And when we do likewise, we show God's face to this world.

In line with this, we find Moses as a type of Christ also presented as representative of Israel, and therefore able to completely sympathise with them in their physical afflictions and spiritual weaknesses. Thus the Spirit says (in the context of presenting Moses as a type of Christ) that Moses was " in (not " with" ) the ecclesia in the wilderness" (Acts 7:38), stressing the way in which he was in their midst rather than distanced from them.  The commands which constituted the covenant were given to Moses personally (Neh. 1:7,8), insofar as  he represented Israel. Thus there is a parallel drawn in Ps. 103:7: He made known His ways unto Moses, His acts unto the children of Israel" . " After the tenor of these words have I made a covenant with thee and with Israel" (Ex. 34:27). In the context of describing Israel’s deliverance from Egypt, they are said to have been delivered from “the basket” (Ps. 81:6 RV)- clearly associating them with Moses’ deliverance. Is. 63:11 (Heb.) is even more explicit: " He remembered...Moses his people" . Moses seems to have appreciated fully his representative role on that last glorious day of life when he addressed Israel: " The Lord said unto me...I will deliver [Og} into thy the Lord our God delivered into our hands Og" (Dt. 3:2,3). David recognized this unity between Moses and Israel; David describes both Israel and Moses as God's chosen (Ps. 16:5,23). Moses is described as encamping in the wilderness, when the reference clearly is to all Israel (Ex. 18:5). Moses recalled how “the Lord said unto me, Behold, I have delivered up Sihon and his land before thee [you singular- i.e. Moses]; begin to possess it, that thou [you singular again!] mayest inherit his land”. Yet Moses then comments that therefore God “delivered” Sihon “before us” (Dt. 31,33 RV). The land and victory that Moses personally could have had- for it was God’s wish to destroy Israel and make of him a new nation- he shared with Israel. Ex. 7:16 brings out the unity between them by a play on words: “The LORD God of the Hebrews hath sent me [lit. ‘let me go’] unto thee, saying, Let my people go”. “Let go” translates the same Hebrew word as “sent me”. Just as Moses had been let go by Yahweh, so Israel were to be. Likewise, both the Lord Jesus and Israel are called " the elect" (Is. 42:1; 45:4); both are fulfilments of the servant songs in Isaiah. The days will be shortened for the elect's sake (Mk. 13:20); for the sake of Christ's intercession, as well as ours.  

Israel are called " the body of Moses" in the same way as the church is the body of Christ (Jude 9; 1 Cor. 10:2). His very name, 'Moses', can mean both one who draws out, and also one who is drawn out (2). As Moses was drawn out of the Nile and saved, so he later drew Israel out of Egypt. He could exactly enter into their feelings when they emerged from the Red Sea, as Christ exactly knows ours after baptism- better than we appreciate ourselves. Moses was saved by being surrounded by water in an " ark" (Ex. 2:3)- the only other time this word is used is concerning Noah's ark, which is a type of our salvation through baptism. God even worked through Moses' weakness to make him even more representative of his people; as he drew back from the theophany of the burning bush through a bad conscience, so did Israel at the foot of Sinai; as they were excluded from the land for inattention to Yahweh's word, so was Moses. He was touched with the very feeling of their sinfulness. In a marvellous way, the Lord Jesus achieved the same, yet without sin; he really felt like a sinner in his death. As the firstborn, Moses should have been slain on Passover night (Ex. 13:15); but he made the Passover sacrifice for his own redemption, although Heb. 11:28 says that he did it for the sake of Israel's redemption. Likewise the Lord's almost incomprehensible victory over human nature was not motivated by a selfish desire for his redemption; he did it for himself, that it might be for us. And this is what strengthened him. And on a far lower level, our own salvation is surely worked out through the sacrifices we make for the sake of others' spirituality. The fact that Christ, as Moses, has gone along the same path to salvation really should be a comfort to us, it should lessen the distance which we feel between us and our Lord. Thus a study of typology and of the atonement is not barren; it really will bring us closer to the Lord Jesus if we do it in the right spirit. 

Moses' persecution by Pharaoh enabled him to enter into the feelings of Israel in the slave camps; and as they fled from Pharaoh towards the Red Sea, Moses would have recalled his own flight from Pharaoh to Midian. The whole epistle to the Hebrews is shot through with allusions to Moses. " In all things it behoved him to be made like unto his brethren" (Heb. 2:17) is alluding to Dt. 18:18: " I will raise them up a Prophet from among their brethren like unto thee (Moses)" . The brethren of Christ are here paralleled with Moses; as if Moses really is representative of not only natural Israel, but spiritual too- as well as Moses being a type of Christ. For this reason he is such a clear pattern for us, and we are invited so often to identify ourselves with him by copying his example (3). Moses was made like his brethren through his similar experiences, as Christ was progressively made like us by his life of temptation. 

It can be shown that much of Moses life, especially his Midian years, were lived in a spirit of semi-spirituality, aware of his responsibility to God, but being slack to rise up to what it really meant, being content, year after year, to live the life of a spiritual minimalist, ever making excuses for himself  (4). Yet somehow God overruled this, as He did the fact that Moses sinned and was excluded from entering the land. The result was that Moses was able to enter exactly into the feelings of rejected, spiritually apathetic Israel in their 40 years wilderness wanderings. For 40 years he too had wandered in the same desert as a shepherd, with the same apathy. This points forward to how the Lord Jesus can enter into the feelings of active sinners, whilst himself being sinless. This phenomenon is discussed more fully elsewhere (5).  

So there is no doubt that Moses as a type of Christ was also representative of Israel to a very high degree. And yet we have also seen (6) that in no other Old Testament character was God so intensely manifest as in Moses. So the concepts of being God manifest and also being representative of a sinful Israel come together in Moses in a wonderful way. Ex. 3:18 is an example of this. The elders of Israel were to tell Pharaoh that " the Lord God of the Hebrews hath met with us" . Yet Yahweh God of Israel had only met with Moses. Yet because he was representative of Israel and also because he himself manifested Yahweh God of Israel, the elders had met Yahweh when they met Moses. In this we see a superb prefigurement of the Lord Jesus. He was the supreme, faultless manifestation of God, and yet also the total, empathetic representative of sinful man. 

Moses himself realised the extent to which God saw him as representative of Israel; thus he told Israel: " The Lord talked with you face to face in the mount out of the midst of the fire, I stood between the Lord and you at that time, to shew you the word of the Lord" (Dt. 5:4,5). This is similar to Christ saying that because he had spoken God's words to us, we have seen God (Jn. 14:8). It was Moses who saw God face to face (Ex. 33:11), yet he knew he was so representative of Israel that in reality they had seen God face to face. All the honours and glory given to Moses were thereby given to Israel if they identified themselves with him. And ditto for us and the Lord Jesus. 


(1) See The 'Coming Down' Of Christ.

(2) See Trevor Dennis, Sarah Laughed p.102 (London: S.P.C.K., 1994).

(3) See Moses And Us.

(4) See Moses In Weakness.

(5) See " My God, Why hast thou forsaken me?" .

(6) See God Manifestation In Moses.