This text begins with Aaron being told to meet Moses in the wilderness. In true prophetic form, I see great significance here that gets passed over with a light reading. The prophet Moses is in the wilderness. Prophets are ever and always wilderness prophets. While the priests were in Jerusalem, with the Pharisees and the Sadducees, John the Baptist is out in the wilderness at the Jordan. While the false prophets of Baal are in the palace with King Ahab and his wife Jezebel, and the false priest-draft dining well with them, the true prophets are hidden away in a cave (1 King 18:13), and Elijah is sitting at the brook Cherith (1 King 17:3). Right down the line, from Abraham unto Jesus Himself, every prophet that we behold seems to be a pariah, outside of the systems, in the wilderness secluded, somehow “disattached” to the Body in the eyes of the priests, yet never truly “disattached” from the Body (how can that be so?).
Here we see it. Moses in the wilderness, as every prophet is truly a wilderness prophet. And Aaron, who represents the priesthood, is going out to meet him. In the Gospels, the priests and the religious leaders sent men out to John the Baptist, but it was not in belief. It was in curiosity. Here, we have Aaron going out to Moses to return hand in hand with the prophet. Such a scenario is rare. The priests often mock the prophets (just listen to some of the teachings of modern day pastors and teachers regarding the prophets. They’re wild, untamed, spouting out who knows what, and full of judgment and condemnation), and the prophet often comes against the work of the priest (which you can find in statements like Isaiah 1:13-15).
The two are not meant to go in opposition to one another. It is God’s intention that the prophet and apostle would be the foundation, held to account by one another, but inevitably on a different plane than the pastor, evangelist, and teacher. The prophet and apostle are given the whole counsel of God, given the perception of eternity itself, that they might communicate and reveal to the people the very heart and word of God. The priest, ordained by God indeed, is to submit to the authority of the prophet and apostle (that is, the true apostle and prophet) as the very spokesman of God (Ex 4:16). This is a beautiful example of the prophet and priest working together – Aaron speaking to the people and displaying the signs in confidence of what the prophet has declared, and Moses boldly declaring the word of God both unto the people and unto Pharaoh.
Even the embrace of Aaron and Moses, with the holy kiss of affection, is deeply significant. Do you not realize that between these two men we find “the Spirit and the Bride say come”? We have a pattern – a paradigm – of eschatological significance. Out in the wilderness are the prophets, who are hearing the voice of God and speaking boldly in His name, and out to the prophet comes “Aaron”.
Turn to Revelation 12.
The book of Revelation inevitably calls all the followers of Jesus “prophetic”. It is subtle, but it is there. One of the more blatant displays of this is Revelation 19:10, “The testimony of Jesus is the spirit of prophecy.” At the beginning of Revelation we are called “servants”, along with John being a “servant” who “holds to the testimony of Jesus”. The testimony of Jesus is something that shows up over and over in Revelation (always in relation to something that the saints hold to). If the testimony of Jesus is the spirit of prophecy, we have a subtle suggestion that the saints are a prophetic body (even if not necessarily prophets themselves).
We have in Revelation 12 an endtime outline. At the first part of the chapter, we find two signs. The first is a woman (Israel, compare with Gen 37:9-10), the second is identified as Satan. Satan chases the woman into the wilderness, where God has prepared a place for her. The KJV follows the Greek accurately here (which is surprising, because the KJV is usually one of the versions that doesn’t in controversial passages) where it says, “And they shall take care of her for 1,260 days”. Who are the “they”? It is the prophetic body of Christ that is already in the wilderness, the overcomers who love not their lives unto the death. For that reason, we have the persecution of the saints mentioned at the end of the chapter (notice that the woman can’t be the Church for this very reason).
At the end of the age, we have another gathering together of Moses and Aaron – being typified by a prophetic Body of Christ and the Jews. Within this text of Exodus we have a pattern of what we should be seeing in the Body of Christ, and what we shall see at the end of the age. It is through the prophetic declaration, and the priest being the mouth of the prophet, that we have the Israel of God believing. This isn’t a formula, but it is a statement of how the Kingdom of God works. It is with the prophetic declaration, and the priest and prophet working together instead of against one another, that causes for the people to believe, to take hope in their God, and to worship.