IN THE unfolding of God's redemptive work in Israel, the call and commission of Moses, as recorded in Exodus 3:1-12, stand out most prominently:

3 Now Moses was keeping the flock of Jethro his father-in-law, the priest of Midian: and he led the flock to the back of the wilderness, and came to the mountain of God, unto Horeb. 2 And the angel of Jehovah appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed. 3 And Moses said, I will turn aside now, and see this great sight, why the bush is not burnt. 4 And when Jehovah saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I. 5 And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground. 6 Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God. 7 And Jehovah said, I have surely seen the affliction of my people that are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows; 8 and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite. 9 And now, behold, the cry of the children of Israel is come unto me: moreover I have seen the oppression wherewith the Egyptians oppress them. 10 Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt. 11 And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt? 12 And he said, Certainly I will be with thee; and this shall be the token unto thee, that I have sent thee: when thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain.

To appreciate fully the message of this passage, one should study carefully Exodus, the second book of Moses. Jacob and his family, seventy strong, had gone down into Egypt, where, while Joseph ruled as Pharaoh's assistant under a stable government and favorable conditions, they increased and grew into a great nation. A king arose over Egypt, however, "who knew not Joseph"—the services that Joseph had rendered to the Egyptian nation. This new Pharaoh began to persecute the Hebrews. Obviously he was jealous and fearful of them. He, therefore, launched a campaign of oppression against the people of Israel. For them life became intolerable. Under the lash of slave drivers, they cried out to the Lord for deliverance.

God always has His man at the right time and in the right place—ready to act in an emergency. On this occasion Moses was the man. Providentially, he had been brought up at the court of Pharaoh and had been educated in all the arts and the learning of the Egyptians. In the overruling providence of God, he had fled from Egypt to Midian, where he was to be given, figuratively speaking, a postgraduate course in the desert while he cared for the sheep of Jethro, his father-in-law, priest of Midian. Instead of being wasted, those years were used of God in acquainting Moses with the desert and in training him for his life's work.

At the proper time God gave Moses his call and commission as seen in the Scripture quoted above. While caring for the sheep Moses noticed a bush, ablaze, but not consumed. This unusual sight attracted his attention. He, therefore, decided to investigate this peculiar phenomenon. As he approached the bush, a voice out of the midst of the fire instructed him to remove his sandals for the ground on which he was walking was holy—holy because of the presence of God at that place in a special and particular way. Speaking to Moses out of the midst of the bush, the Angel of Jehovah identified Himself as the God of Abraham, Isaac, and Jacob. He declared that He had come to deliver His people from Egyptian servitude and bondage, and that He would use Moses in accomplishing this purpose. To become the deliverer of the Hebrew people seemed an impossible task to Moses. He therefore replied to God, "Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt? 12 And he said, Certainly I will be with thee; and this shall be the token unto thee, that I have sent thee: when thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain (Ex. 3:11,12). All the facts of the case clearly indicate that these never-to-be-forgotten events constitute a miniature spiritual tableau, setting forth the fundamental facts, truths, and principles pertaining to God, Israel, and the nations, and the relations existing between them.

The call of Moses and the events connected with it are in perfect alignment with God's call to various prophets. In the sixth chapter of Isaiah, for instance, is recorded the call of God to Isaiah, a man of special talents and unusual ability, to become His servant in delivering some outstanding messages to Israel. With this call, the Lord gave Isaiah a vision of the great Temple of God which will be standing in the Kingdom Age of the future. In the vision he saw the Lord seated upon a throne high, exalted, and lifted up, and heard seraphim (celestial beings) singing the triple holiness to the triune God: "... Holy, holy, holy, is Jehovah of hosts: the whole earth is full of his glory" (Isa. 6:3). Where there is no vision, the people perish. This vision of the glorious Kingdom Age was granted to this man of God to assure him that Omnipotence was upholding him and sending him forth. It gave him a clearer idea of the holiness of God and emphasized the importance of his doing exactly what the Lord divinely commissioned him to perform. Jeremiah, the weeping prophet, was a very young lad when the Lord called him into His service. In this call, the Lord gave him a vision of a branch of an almond tree. When he saw it, he recognized what it was. On being asked what he saw, he replied that he saw the branch of a watcher tree, for such is the meaning of the Hebrew word shaked (Jer. 1:11,12). The almond tree is called the watcher tree because in Palestine it blooms first in the spring. Then the Lord reminded the lad that He watches over His Word to perform it—every utterance. By the use of this comparison God emphasized the thought that He constantly watches over every word that He has ever spoken to fulfill it at the proper time. When God overthrew Jericho, He pronounced through Joshua a curse upon the man who would rebuild it. This solemn warning is buried in the historical account of Joshua 6:26. Yet, more than 600 years later, during the reign of Ahab, when Hiel the Beth-elite attempted to rebuild Jericho, the threatened curse fell upon him, and he lost his eldest and youngest sons.¹ When called to the prophetic ministry, Ezekiel saw in vision the Lord Himself seated on a throne supported by a firmament which, in turn, was upheld by cherubim (another order of celestial beings). Thus he saw the glory of the God who commissioned him to minister to Israel, the Chosen People, in exile in Babylon.

From these instances of special visions and revelations made to those to whom God gave calls to proclaim His Word, one can see that each was given to clarify the ideas of the prophet and to give him a crystal-clear perception of the God who was commissioning him to render some special service. One may logically conclude, therefore, that the experience at the burning bush was given to Moses in order to reveal clearly to him the plans and purposes of God with reference to His people Israel.

What is the significance of the scene of the burning bush? Clearly it was a symbolic phenomenon. Providentially, Moses had been thrust from a life of luxury and ease in royal splendor out into the rigors, hardships, and privations of the desert. While he was performing his duties as a shepherd of his father-in-law's flock, his attention was attracted to a bush which was ablaze, but not consumed—as stated before. One has every reason to believe that it was an ordinary bush like many others in that desert. Suddenly it was ablaze. This experience was objective, a tangible lesson, and not a subjective experience, as were some of the visions granted to certain other prophets. God made a clear distinction between Moses and the prophets. In Numbers, chapter 12, God said that He would speak to the prophets in visions and dreams, but face to face with Moses. The instance of the burning bush clearly illustrates the significance of this statement.

Since the phenomena of this occasion were symbolic, they constitute a graphic lesson to teach some great underlying principles relating to God's dealing with His Chosen People. What does the bush symbolize? What is the meaning of the fire? And what is the significance of the speaking of the Angel of Jehovah out of the midst of the burning bush? A hint as to the meaning of the fire may be gathered from a glance at several Scriptures. In Deuteronomy 4:20 is this illuminating statement: "But Jehovah hath taken you, and brought you forth out of the iron furnace, out of Egypt, to be unto him a people of inheritance, as at this day." At the dedication of the Temple, Solomon, in his prayer, said: "... for they [Israel] are thy people, and thine inheritance, which thou broughtest forth out of Egypt, from the midst of the furnace of iron" (I Kings 8:51). The same imagery appears in Jeremiah 11:4, where the Lord, speaking through the prophet, tells of having brought Israel forth "out of the land of Egypt, out of the iron furnace." Thus the children of Israel were thought of as being in a furnace in Egypt during the persecution heaped upon them by the hostile Pharaohs. Moses was in the desert where there was no furnace, but God miraculously caused a fire to burn in a given bush. Though the fire continued burning, the bush was not consumed. Its not being consumed was obviously intended to convey to Moses that Israel would generally be in the furnace of affliction, but would never be completely consumed. We must conclude, therefore, that the bush in this experience was a symbol of Israel.

Since the bush symbolized Israel, and since it was not consumed, one must conclude that the people of Israel are not to be completely consumed by their many persecutions and the satanic pogroms launched against them through the centuries—and will yet be directed for their destruction. In keeping with this thought is a statement by Isaiah: "Behold, I have refined thee, but not as silver; I have chosen thee in the furnace of affliction" (Isa. 48:10). By this statement which is an advance over and a development of the thought of Israel's being in the fiery furnace in Egypt, Isaiah is apparently indicating that the plan and purpose of God continually are to purge the Hebrews of the dross of evil by casting them, figuratively speaking, into a furnace of affliction and persecution. But He has never allowed them to be completely consumed. These people have suffered as no other group or nation has. They have suffered for their faith in the one true and living God and have, in an amazing manner, held on to the Lord their God; and they have weathered the stormiest gales of race-hatred, prejudice, and persecution—as no other nation has done. In the Tribulation—the time of Jacob's trouble—their affliction will be greater than ever before. In all probability the Lord was teaching the same lesson when the three Hebrew children were thrown into the fiery furnace (Dan. 3:1, ff.). The flames did not affect them. They came forth miraculously out of that terrible ordeal without suffering any harm. In days to come, especially in the days of the Antichrist—during the Great Tribulation—the people of Israel will endure the hottest fires of persecution of all the centuries. But, since the bush was never consumed, a remnant of Israel will survive that time of awful persecution. God will bring all the nations to naught except Israel, who will come through the fiery furnace of the tribulation judgments, purged and purified, to render the greatest service to humanity of all the ages. The assuring word of God, through Jeremiah, to the Hebrew people in the Tribulation is "For I am with thee, saith Jehovah, to save thee: for I will make a full end of all the nations whither I have scattered thee, but I will not make a full end of thee; but I will correct thee in measure, and will in no wise leave thee unpunished" (Jer. 30:11).

Since Moses was in the desert when he saw the bush burning, it would be ridiculous to assume that there was only one bush in the vicinity. Since the flaming bush symbolized Israel, the others would naturally in such a symbolic setting signify the nations of the world.

The third factor in the symbolism of the burning bush is that "the angel of Jehovah appeared unto him [Moses] in a flame of fire out of the midst of a bush. ... And when Jehovah saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I" (Ex. 3:2-4). Since the bush signified Israel throughout the entire history of the nation, it follows that, by speaking from the bush, the Lord indicated that He would speak to Israel and to the world out of Israel. A glance at Israel's history shows this interpretation to be true.

After Israel had been delivered from Egyptian bondage, had crossed through the Red Sea, and had come to Mount Sinai, God descended upon its height; and from there He spoke to the people waiting in the plain below. At that time He delivered the Ten Words, or Ten Commandments (Exodus, chapter 20, and Deuteronomy, chapter 5). These Ten Commandments are the basic principles referring to the relationship of man to God and man to man. They were spoken for the benefit of Israel—and also for that of the whole world. All human and divine relations are basically involved in these Ten Commandments. As anyone standing near the other bushes close by could have heard God speak to Moses, one logically concludes that the speaking of God out of Israel was to be heard by those peoples near Israel, the nations of the world—especially those that came in contact with Israel. The Ten Words (Deut. 4:13 and 10:4), spoken from the heights of Sinai, were, therefore, both to Israel and through Israel to all nations.

The Lord called, commissioned, and equipped Moses thoroughly to be His spokesman in delivering His word to the people (Exodus, chapters 3 and 4). At various times, as the conditions demanded, God raised up prophets to deliver new messages and revelations to Israel. Speaking anthropomorphically, He said that He had often arisen and had sent them His prophets, but that they would not heed. Read Jeremiah 7:13,25; 11:7,8; 26:5. He has been rising up early and sending at various times His servants, the prophets, to teach His Word.

Where the genuine is, there is also the counterfeit. Where the true is found, also—the false appears. Whenever and wherever God works, Satan always is active. When Moses performed his miracles by the power of God, the magicians of Egypt by the power of Satan performed their miracles—up to a certain point, beyond which they could not go. God permitted them to do so in order to allow a margin for the exercise of faith, for He never coerces anyone, nor does He force the will by overwhelming indisputable evidence so that men have to go by sight and no longer by faith. The Lord foretold that false prophets would arise in Israel and warned the people against giving credence to their messages. He also gave the earmarks of true prophets and those of false ones (Deut. 13:1-5, 18:20-22).

When the Lord personally spoke to Israel from the heights of Sinai, the people pleaded with Moses for God to speak to him and for him to relay the message to them, assuring him that they would be obedient to any and everything which God might speak. In one of the farewell addresses forty years later, Moses referred to their request that God might not speak again to them directly, but to them through him.

15 Jehovah thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; 16 according to all that thou desiredst of Jehovah thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of Jehovah my God, neither let me see this great fire any more, that I die not. 17 And Jehovah said unto me, They have well said that which they have spoken. 18 I will raise them up a prophet from among their brethren, like unto thee; and I will put my words in his mouth, and he shall speak unto them all that I shall command him. 19 And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him (Deut. 18:15-19).

Concerning the desire of the people that God speak to them through Moses, and not directly to them, the Lord declared in this passage that they had done well in making this request. Then God promised the people of Israel that He would speak to them, not through Moses, but through one of their brethren who would be like Moses; that He would raise up this prophet and would put His words in this prophet's mouth; and that the prophet would speak all things whatsoever God would tell Him. This language is specific and definite. It refers to one particular prophet, one like Moses. In sending the ordinary prophets to Israel, the Lord, as has already been seen, spoke of Himself anthropomorphically, saying that He would rise up early and send the prophets. As a diligent person, who labors, rises early in the morning, and performs his tasks, God has risen up early and has sent His prophets to Israel to protest against wickedness. This anthropomorphic language refers to the ordinary prophets, but the promise of Deuteronomy 18:15-19 refers to a particular prophet—the one like Moses, being distinguished by the position characteristic of Moses. Notwithstanding the definiteness of this prophecy, some persons still insist that this prediction refers to a succession of prophets whom God would raise up from time to time. This position is untenable, for the word rendered prophet is in the singular and means one. But some may think it indicates a succession, claiming that it is used as a collective noun. There is, however, no such usage in the Hebrew language. Positive proof that this claim is incorrect is to be found in God's statement to Moses:

6 And he said, Hear now my words: if there be a prophet among you, I Jehovah will make myself known unto him in a vision, I will speak with him in a dream. 7 My servant Moses is not so; he is faithful in all my house: 8 with him will I speak mouth to mouth, even manifestly, and not in dark speeches; and the form of Jehovah shall he behold: wherefore then were ye not afraid to speak against my servant, against Moses? (Num. 12:6-8).

God's speaking to Moses face to face (Num. 12:8 and Deut. 34:10) may be illustrated by Jehovah's appearing to Adam and Eve in the Garden of Eden (Genesis, chapter 3). From the facts of the context it is clear that the Lord on this occasion assumed a visible form and conversed with them. This appearance was not a subjective experience but an objective reality. In such an objective manner God promised to converse with Moses—and not with the prophets in general.

In this passage God makes a clear and unmistakable distinction between Moses on the one hand and all the prophets on the other. To the prophets, according to this prediction, God would speak in a vision or a dream; but to Moses, He would speak face to face. The inspired author who wrote the obituary of Moses (Deut. 34:10-12) informs us that there had not arisen at the time of this writing another prophet like Moses: "10 And there hath not arisen a prophet since in Israel like unto Moses, whom Jehovah knew face to face, 11 in all the signs and the wonders, which Jehovah sent him to do in the land of Egypt, to Pharaoh, and to all his servants, and to all his land, 12 and in all the mighty hand, and in all the great terror, which Moses wrought in the sight of all Israel."

Some scholars are of the opinion that Ezra, the scribe, was the one who added this obituary to the Book of Deuteronomy. If so, there had not arisen another prophet like Moses up to the time of the writing of this notice, which occurred in that event after the return from Babylon. The unique position of Moses as a prophet is clearly shown by W. M. Taylor in his volume Moses, the Law Giver:

"... Jehovah distinctly maintains the supremacy of Moses, and traces that to his own sovereign appointment. It was true that the prophets among them spoke as the Lord had instructed them, but there were particularly three things in which the pre-eminence of Moses was conspicuous. That which was exceptional and ecstatic with them was ordinary and on the level of his common experience with him. The prophets needed a special preparation for the reception of God's communications. They needed, as Kurtz has expressed it, 'to pass out of the sphere of the senses, and that of intelligent consciousness, into a state of supersensual perception.' The Lord made himself known to them in visions and dreams. But he spoke to Moses in his ordinary every-day condition. The great lawgiver received the divine communications, not when he was in a trance, or when he was asleep, but in his usual intelligent consciousness; and so it came to pass that the partial obscurity which was necessarily connected with the revelations that came through others, was conspicuously absent in those which were made by Moses. Again, Moses saw the similitude of Jehovah; and although this cannot mean that he beheld the unveiled glory of the Lord, it must denote that there was before him some visible and objective reality, which symbolized for him the presence of Jehovah, and from which, as from the mouth of a confidential, friend, he received, not in dark and mysterious utterances, but in plain and unmistakable terms, the messages which he was to convey to his fellow-men. There was thus a difference, if not in the kind of inspiration which he enjoyed, at least in the nature of the revelations which were made to him; for, as the mind of a man takes clearly in that which is only as a wonder or a dream to a child, so Moses distinctly perceived that which to other prophets was little better than a vague and incoherent vision."

In view of all these facts, one must conclude that God was speaking of a definite, specific person through whom He would speak in a special manner in fulfillment of Israel's request at Sinai. God gave a special revelation through Moses—the law. From time to time He has spoken through His various prophets, but He spoke in a unique and special manner through Moses. His promise to raise up a prophet like Moses implies, therefore, that He would give a special revelation through this promised prophet. In speaking of the message which this prophet like Moses would proclaim, God declared, saying, "I will put my words in his mouth, and he shall speak unto them all that I shall command him" (Deut. 18:18). Note the expression "my words"—God's words. God gives the thought and the words used to express the thought. The prophet will speak all that God commands. This expression read in the light of subsequent revelations is to be understood as referring to the full and complete revelation of God. To arrive at a more definite conclusion with reference to this promised prophet, one should note also the five special capacities in which Moses functioned.


Moses was a prophet. A prophet is a spokesman for God. Moses spoke for God in a special manner. As a prophet he taught the people (Deut. 4:15-40), wrote the outline of Jewish history through the centuries (Leviticus, chapter 26; Deuteronomy, chapters 28,29,30), and judged the people (Ex. 18:15,16).

According to the Apostle Peter, prophets were frequently carried forward in vision by the Spirit of God to some time in the future and were, figuratively speaking, let down in the midst of scenes of these future times and either spoke to the people of these periods or described for the reader what they saw. This great principle governing prophecy is set forth in II Peter 1:21 if the Apostle's language is translated and interpreted literally. Having this principle in mind, one is prepared to understand the marvelous message set forth in Psalm 95. The inspired psalmist was carried forward in vision from his day to the time of Messiah's first coming.

    95 Oh come, let us sing unto Jehovah;
    Let us make a joyful noise to the rock of our salvation.
    2 Let us come before his presence with thanksgiving;
    Let us make a joyful noise unto him with psalms.
    3 For Jehovah is a great God,
    And a great King above all gods.
    4 In his hand are the deep places of the earth;
    The heights of the mountains are his also.
    5 The sea is his, and he made it;
    And his hands formed the dry land.
    6 Oh come, let us worship and bow down;
    Let us kneel before Jehovah our Maker:
    7 For he is our God.
    And we are the people of his pasture, and the sheep of his hand.
    To-day, oh that ye would hear his voice!
    8 Harden not your heart, as at Meribah,
    As in the day of Massah in the wilderness;
    9 When your fathers tempted me,
    Proved me, and saw my work.
    10 Forty years long was I grieved with that generation,
    And said, It is a people that do err in their heart,
    And they have not known my ways:
    11 Wherefore I sware in my wrath,
    That they should not enter into my rest.

In verses 1-7a the author sees God in human form, walking in the midst of Israel. The psalmist, therefore, calls attention to Him and pleads with the people to worship, to bow down, and to kneel before "Jehovah our Maker." Seeing, by the Spirit of God, that the people of Israel would not hearken to this exhortation to worship Messiah, the psalmist in disappointment laments, "To-day, oh that ye would hear his voice!" The inspired author speaks of the period when God will appear in human form in the midst of Israel as "To-day." He recognizes that the words of this one are the voice of God. He, therefore, exhorts the people not to harden their hearts as the Hebrews had done during the wilderness wanderings.

When this Psalm is thus interpreted literally as a prediction of the coming of Messiah, it becomes quite evident that the author saw the same one of whom Moses spoke in Deuteronomy 18:15-19. As can be seen in this passage and related ones, God promised, not to speak directly to the people of Israel as He had done from Sinai, but to speak to them in a very special manner, through a prophet who is different from all others. He, the speaker at Sinai, promised to speak in a way different from His speaking in giving the law. In other words, He promised to clothe Himself with flesh and blood and then to speak to the nation.


Moses was the redeemer of Israel who brought forth the nation from Egyptian bondage, as the Lord declared: "Come now therefore, and I will send thee unto Pharaoh that thou mayest bring forth my people the children of Israel out of Egypt" (Ex. 3:10).


Moses was indeed a mediator between God and Israel. He approached God for the people and likewise brought messages from God to the people.

11 And Jehovah said unto Moses, How long will this people despise me? and how long will they not believe in me, for all the signs which I have wrought among them? 12 I will smite them with the pestilence, and disinherit them, and will make of thee a nation greater and mightier than they.

13 And Moses said unto Jehovah, Then the Egyptians will hear it; for thou broughtest up this people in thy might from among them; 14 and they will tell it to the inhabitants of this land. They have heard that thou Jehovah art in the midst of this people; for thou Jehovah art seen face to face, and thy cloud standeth over them, and thou goest before them, in a pillar of cloud by day, and in a pillar of fire by night. 15 Now if thou shalt kill this people as one man, then the nations which have heard the fame of thee will speak, saying, 16 Because Jehovah was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness. 17 And now, I pray thee, let the power of the Lord be great, according as thou hast spoken, saying, 18 Jehovah is slow to anger, and abundant in lovingkindness, forgiving iniquity and transgression; and that will by no means clear the guilty, visiting the iniquity of the fathers upon the children, upon the third and upon the fourth generation. 19 Pardon, I pray thee, the iniquity of this people according unto the greatness of thy lovingkindness, and according as thou hast forgiven this people, from Egypt even until now.

20 And Jehovah said, I have pardoned according to thy word (Num. 14:11-20).


Moses was one of the greatest intercessors mentioned in the entire revelation of God. Examples of his intercessory ministry are found in the following passages:

30 And it came to pass on the morrow, that Moses said unto the people, Ye have sinned a great sin: and now I will go up unto Jehovah; peradventure I shall make atonement for your sin. 31 And Moses returned unto Jehovah, and said, Oh, this people have sinned a great sin, and have made them gods of gold. 32 Yet now, if thou wilt forgive their sin—; and if not, blot me, I pray thee, out of thy book which thou hast written. 33 And Jehovah said unto Moses, Whosoever hath sinned against me, him will I blot out of my book. 34 And now go, lead the people unto the place of which I have spoken unto thee: behold, mine angel shall go before thee; nevertheless in the day when I visit, I will visit their sin upon them. 35 And Jehovah smote the people, because they made the calf, which Aaron made (Ex. 32:30-35).

    6 Moses and Aaron among his priests,
    And Samuel among them that call upon his name;
    They called upon Jehovah, and he answered them.
    7 He spake unto them in the pillar of cloud:
    They kept his testimonies,
    And the statute that he gave them (Ps. 99:6,7).

    23 Therefore he said that he would destroy them,
    Had not Moses his chosen stood before him in the breach,
    To turn away his wrath, lest he should destroy them (Ps. 106:23).


To Moses God said, "And now go, lead the people unto the place of which I have spoken unto thee" (Ex. 32:34). Moses led Israel from Egypt, through the wilderness, to the Promised Land.

He served Israel as a special prophet, a redeemer, a mediator, an intercessor, and a leader. One may be certain then that the prophet like Moses, whom God promised to raise up, was and is to function in these various capacities. In acting in these capacities, Moses, according to the true significance of the symbolism of the burning bush, spoke out of Israel to the Chosen People and to the nations round about.

In vision King David saw the fulfillment of God's promise concerning this unique prophet who would be like Moses.

    3 The God of Israel said,
    The Rock of Israel spake to me:
    One that ruleth over men righteously,
    That ruleth in the fear of God,
    4 He shall be as the light of the morning, when the sun riseth,
    A morning without clouds,
    When the tender grass springeth out of the earth,
    Through clear shining after rain.
    5 Verily my house is not so with God;
    Yet he hath made with me an everlasting covenant,
    Ordered in all things, and sure:
    For it is all my salvation, and all my desire,
    Although he maketh it not to grow (II Sam. 23:3-5).


¹And Joshua charged them with an oath at that time, saying, Cursed be the man before Jehovah, that riseth up and buildeth this city Jericho: with the loss of his first-born shall he lay the foundation thereof, and with the loss of his youngest son shall he set up the gates of it" (Josh. 6:26). "In his day did Hiel the Beth-elite build Jericho: he laid the foundation thereof with the loss of Abiram his first-born, and set up the gates thereof with the loss of his youngest son Segub, according to the word of Jehovah, which he spake by Joshua the son of Nun (I Ki. 16:34).