In the light of biblical typology, what is the significance of the multiple parallelism between the lives of Moses and Joshua? See Exod. 3:1, 2; Josh. 1:1–3; Num. 13:1, 2; Josh. 2:1; Exod. 3:5; Josh. 5:15.
As we discovered in the first week, Joshua was presented as a new Moses who, in the life of the second generation, repeated the most significant steps of the Exodus from Egypt. Just as Moses was, Joshua was commissioned by a personal encounter with the Lord. Under the leadership of both Moses and Joshua, Israel’s fame among the nations inspired fear. Moses led Israel in crossing the Red Sea, and Joshua led Israel in a miraculous crossing of the Jordan. Both leaders were reminded of the necessity of circumcision and the importance of the Passover. Manna began to fall in the time of Moses, and it ended with Joshua. Both were commanded to take off their sandals. The outstretched hand of both signaled victory for Israel. Moses gave instructions for the division of the land and the institution of cities of refuge. Joshua fulfilled the instructions. Both gave a farewell address to the nation and renewed the covenant for the people at the end of their ministry.
Study Deuteronomy 18:15–19, Deuteronomy 34:10–12, John 1:21, Acts 3:22–26, and Acts 7:37. Who fulfills the prophecy of Moses about a prophet like himself? How does Joshua fit into the picture?
Joshua’s life was a partial fulfillment of the prophecy made by Moses (Deut. 18:15, 18). However, the prophecy made by Moses was not fulfilled in its ultimate sense. In its ultimate sense, the prophecy could be accomplished (or fulfilled) only by the Messiah. The Messiah knew the Father intimately (John 1:14, 18); He was true and revealed God truthfully (Luke 10:22, John 14:6, Matt. 22:16). God indeed put His words in His mouth (John 14:24). So, both the life of Moses and that of Joshua become types of the coming Messiah, Jesus.
How central is Jesus to your own walk with the Lord? Why must Jesus, and what He has done for you, be the foundation of your whole Christian experience?
Supplemental EGW Notes
Forty days and nights Moses remained in the mount; and during all this time, as at the first, he was miraculously sustained. No person had been permitted to go up with him, nor during the time of his absence were any to approach the mount. At God’s command he had prepared two tables of stone, and had taken them with him to the summit; and again the Lord “wrote upon the tables the words of the covenant, the Ten Commandments.”
During that long time spent in communion with God, the face of Moses had reflected the glory of the divine Presence; unknown to himself his face shone with a dazzling light when he descended from the mountain. Such a light illumined the countenance of Stephen when brought before his judges; “and all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel” (Acts 6:15). Aaron as well as the people shrank away from Moses, and “they were afraid to come nigh him.” Seeing their confusion and terror, but ignorant of the cause, he urged them to come near. . . .
By this brightness God designed to impress upon Israel the sacred, exalted character of His law, and the glory of the gospel revealed through Christ. While Moses was in the mount, God presented to him, not only the tables of the law, but also the plan of salvation. He saw that the sacrifice of Christ was pre-figured by all the types and symbols of the Jewish age; and it was the heavenly light streaming from Calvary, no less than the glory of the law of God, that shed such a radiance upon the face of Moses. That divine illumination symbolized the glory of the dispensation of which Moses was the visible mediator. . . .
Moses was a type of Christ. As Israel’s intercessor veiled his countenance, because the people could not endure to look upon its glory, so Christ, the divine Mediator, veiled His divinity with humanity when He came to earth. Had He come clothed with the brightness of heaven, He could not have found access to men and women in their sinful state. They could not have endured the glory of His presence. Therefore He humbled Himself, and was made “in the likeness of sinful flesh” (Romans 8:3), that He might reach the fallen race, and lift them up.—Patriarchs and Prophets, pp. 329, 330.
Moses was a type of Christ. . . . God saw fit to discipline Moses in the school of affliction and poverty before he could be prepared to lead the hosts of Israel to the earthly Canaan. The Israel of God, journeying to the heavenly Canaan, have a Captain who needed no human teaching to prepare Him for His mission as a divine leader; yet He was made perfect through sufferings; and “in that he himself hath suffered being tempted, he is able to succor them that are tempted” (Hebrews 2:10, 18). Our Redeemer manifested no human weakness or imperfection; yet He died to obtain for us an entrance into the Promised Land.—Conflict and Courage, p. 111.
The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.