Now, returning to the oracle, we find that Moses is not a prophet or _nabi_ in this sense. The words that relate to him carefully distinguish between his illumination and that of the _nabi_. "My servant Moses is not so; he is faithful in all Mine house: with him will I speak mouth to mouth, even manifestly, and not in dark speeches; and the form of Jehovah shall he behold." Every word here is chosen to exclude the idea of ecstasy, the idea, of vision or dream, which leaves some shadow of uncertainty upon the mind, and the idea of any intermediate influence between the human intelligence and the disclosure of God's will. And when we try to interpret this in terms of our own mental operations, and our consciousness of the way in which truth reaches our minds, we recognise for one thing an impression made distinctly word by word of the message to be conveyed. There is given to Moses not only a general idea of the truth or principle to be embodied in his words, but he receives the very terms. They come to him in concrete form. He has but to repeat or write what Jehovah communicates. Along with this there is given to Moses a power of apprehending the form or similitude of God. His mind is made capable of singular precision in receiving and transmitting the oracle or statute. There is complete calmness and what we may call self-possession when he is in the tent of meeting face to face with the Eternal. And yet he has this spiritual, transcendent symbol of the Divine Majesty before him. He is no poet, but he enjoys some revelation higher and more exalting to mind and soul than poet ever had.
The paradox is not inconceivable. There is a way to this converse with God "mouth to mouth" along which the patient, earnest soul can partly travel. Without rhapsody, with full effort of the mind that has gathered from every source and is ready for the Divine synthesis of ideas, the Divine illumination, the Divine dictation, if we may so speak, the humble intelligence may arrive where, for the guidance of the personal life at least, the very words of God are to be heard. Beyond, along the same way, lies the chamber of audience which Moses knew. We think it an amazing thing to be sure of God and of His will to the very words. Our state is so often that of doubt, or of self-absorption, or of entanglement with the affairs of others, that we are generally incapable of receiving the direct message. Yet of whom should we be sure if not of God? Of what words should we be more certain than those pure, clear words that come from His mouth? Moses heard on great themes, national and moral--he heard for the ages, for the world: there lay his unique dignity. We may hear only for our own guidance in the next duty that is to be done. But the Spirit of God directs those who trust Him. It is ours to seek and to receive the very truth.
With regard to the _similitude_ of Jehovah which Moses saw, we notice that there is no suggestion of human form; rather would this seem to be carefully avoided. The statement does not take us back to the appearance of the angel Jehovah to Abraham, nor does it point to any manifestation like that of which we read in the history of Joshua or of Gideon. Nothing is here said of an angel. We are led to think of an exaltation of the spiritual perception of Moses, so that he knew the reality of the Divine life, and was made sure of an originative wisdom, a transcendent source of ideas and moral energy. He with whom Moses holds communion is One whose might and holiness and glory are seen with the spiritual eye, whose will is made known by a voice entering into the soul. And the distinction intended between Moses and all other prophets corresponds to a fact which the history of Israel's religion brings to light. The account of the way in which Jehovah communicated with Moses remains subject to the condition that the expressions used, such as "mouth to mouth," are still only symbols of the truth. They mean that in the very highest sense possible to man Moses entered into the purposes of God regarding His people. Now Isaiah certainly approached this intimate knowledge of the Divine counsel when long afterwards he said in Jehovah's name: "Behold My Servant, whom I uphold; Mine Elect, in whom My soul delighteth; I have put My Spirit upon Him: He shall bring forth judgment unto the Gentiles. He shall not cry, nor lift up, nor cause His voice to be heard in the street." Yet between Moses and Isaiah there is a difference. For Moses is the means of giving to Israel pure morality and true religion. By the inspiration of God he brings into existence that which is not. Isaiah foresees; Moses, in a sense, creates. And the one parallel with Moses, according to Scripture, is to be found in Christ, who is the creator of the new humanity.