In previous perplexities the narrative represents Moses as calling instantly upon Yahweh; but now, when experience had taught him the formidable nature of his task, when difficulties had increased upon him, when his perplexities of all kinds must have been simply overwhelming, he heard the voice of Yahweh calling him to Himself. Straightway he went into solitary communion with Him; and when he passed with satisfied heart from that communion, he brought with him those immortal words of the Decalogue which, amid all changes since, have been acknowledged to be the true foundation for moral and spiritual life. He brought too a commission authorising him to give laws and judgments to his people in accord with what he had heard and seen on the mount. However we are to understand the details of the narrative therefore, its meaning is that at this time, and under these circumstances, Moses attained his maximum of inspiration as a seer or prophet, and from that time onward stood in a more intimate relation to God than any of the prophets and saints of Israel who came after him. He had found God; and from where he stood with God he saw the paths of religious and political progress plainly marked out.
Henceforth he was competent to guide the nation he had made as he had not yet been, and with his power to help them his eagerness to do so grew. Twice during this great crisis of his life the people broke away into evil, and national death was threatened. But with passionate supplications for their pardon he threw himself down between God and them. At precisely the moment when his communion with God was most complete, he rose to the loving recklessness of desiring that if they were to be destroyed he might perish with them. Strangely enough, though the author of Deuteronomy had this before him, he does not mention it. It cannot have struck even him as the crowning point of Moses' career, as it does us. Even in his day the fitness, nay, the necessity, of this self-sacrificing spirit as the fruit of deeper knowledge of God, was not yet felt; much less could it have been felt in the days of the earlier historians. There must, therefore, be reliable information here as to what Moses actually did. Such love as this was not part of the Israelite ideal at the time of our narrative, and from nothing but knowledge of the fact could it have been attributed to Moses. We may rank this enthusiasm of love, therefore, as a reliable trait in his character. But if it be so, how far must he in his highest moments have transcended his contemporaries, and even the best of his successors, in knowledge of the inmost nature of God! His thought was so far above them that it remained fruitless for many centuries. Jeremiah's life and death first prepared the way for its appreciation, but only in the character of the Servant of Yahweh in Second Isaiah is it surpassed. Now if in this deepest part of true religion Moses possessed such exceptional spiritual insight, it is vain to attempt to show that his conception of God was so low, and his aim for man so limited, as modern theorists suppose. The truth must lie rather with those who, like Dr. A. B. Davidson,[136] see in him "a profoundly reverential ancient mind with thoughts of God so broad that mankind has added little to them. Nothing in the way of sublimity of view would be incongruous with such a character, while nothing could be more grotesque than to shut it up within the limits of the gross conceptions of the mass of the people. He was their guiding star, not their fellow, in all that concerned God, and his religious conceptions were by a whole heaven removed from theirs. The entire tragedy of his life just consisted in this, that he had to strive with a turbulent and gainsaying people, had to bear with them and train them, had to be content with scarcely perceptible advances, where his strenuous guidance and his patient love should have kindled them to _run_ in the way of God's commandments. But though their progress was lamentably slow, he gave them an impulse they were never to lose. Under the inspiration of the Almighty he so fixed their fundamental ideas about God that they never henceforth could get free of his spiritual company. In all their progress afterwards they felt the impress of his mind, moulding and shaping them even when they knew it not, and through them he started in the world that redemptive work of God which manifested its highest power in Jesus Christ."