Page:Keil and Delitzsch,Biblical commentary the old testament the pentateuch, trad James Martin, volume 1, 1885.djvu/1108

manifested the invisible God to the eye of man in a clearly discernible mode, and which was essentially different, not only from the visionary sight of God in the form of a man (Eze 1:26; Dan 7:9 and Dan 7:13), but also from the appearances of God in the outward world of the senses, in the person and form of the angel of Jehovah, and stood in the same relation to these two forms of revelation, so far as directness and clearness were concerned, as the sight of a person in a dream to that of the actual figure of the person himself. God talked with Moses without figure, in the clear distinctness of a spiritual communication, whereas to the prophets He only revealed Himself through the medium of ecstasy or dream.
Through this utterance on the part of Jehovah, Moses is placed above all the prophets, in relation to God and also to the whole nation. The divine revelation to the prophets is thereby restricted to the two forms of inward intuition (vision and dream). It follows from this, that it had always a visionary character, though it might vary in intensity; and therefore that it had always more or less obscurity about it, because the clearness of self-consciousness and the distinct perception of an external world, both receded before the inward intuition, in a dream as well as in a vision. The prophets were consequently simply organs, through whom Jehovah made known His counsel and will at certain times, and in relation to special circumstances and features in the development of His kingdom. It was not so with Moses. Jehovah had placed him over all His house, had called him to be the founder and organizer of the kingdom established in Israel through his mediatorial service, and had found him faithful in His service. With this servant (θεράπων, lxx) of His, He spake mouth to mouth, without a figure or figurative cloak, with the distinctness of a human interchange of thought; so that at any time he could inquire of God and wait for the divine reply. Hence Moses was not a prophet of Jehovah, like many others, not even merely the first and highest prophet, primus inter pares, but stood above all the prophets, as the founder of the theocracy, and mediator of the Old Covenant. Upon this unparalleled relation of Moses to God and the theocracy, so clearly expressed in the verses before us, the Rabbins have justly founded their view as to the higher grade of inspiration in the Thorah. This view is fully confirmed through the history of the Old Testament kingdom of God, and the relation in which the writings of the prophets stand to those of Moses. The prophets subsequent to Moses simply continued to build upon the foundation