It looks to many scholars as if three originally distinct versions of Moses' call have been welded together in the narrative of Exodus 3, 4 and 6. Each differs in regard to detail (Hist. Bible I, 161-5). According to the early Judean prophetic account Jehovah spoke audibly to Moses from the flaming thorn bush. In the Northern Israelite version the moment of decision came to him as he stood with his flock on the sacred mountain Horeb. Like Isaiah in his memorable vision of Jehovah's presence, the inner consciousness of God and the compelling sense of duty led him to cry out: "Here am I." Likewise in the late priestly story God's presence and character were so deeply impressed upon him that he seemed to bear an audible voice, according to the view of those who accept this interpretation, even though the later priests believed and taught that God was a spirit, not like man clothed in flesh and blood. Thus the different groups of Hebrew narratives in their characteristic way record the essential facts in Moses' call to public service. Each has preserved certain important elements in that call, and the late editor has done well to combine them. Even as Isaiah caught his supreme vision of Jehovah and of duty in the temple, so to Moses the prophetic call probably came on the lofty heights of the mountain in which he, in common with the Kenites, believed God dwelt. The wilderness with its flaming bush spoke to him God's message. Recent writers have felt and forcibly interpreted the fascination and the message of the desert and plain, none more vividly than the Welsh writer Rhoscomyl in describing the experience of one of his rough, self-reliant cowboy heroes:
"Two days ago he was riding back, alone, in the afternoon, from an unsuccessful search after strayed horses, and suddenly, all in the lifting of a hoof, the weird prairie had gleamed into eerie life, had dropped the veil and spoken to him; while the breeze stopped, and the sun stood still for a flash in waiting for his answer. And he, his heart in a grip of ice, the frozen flesh a-crawl with terror upon his loosened bones, white-lipped and wide-eyed with frantic fear, uttered a yell of horror as he dashed the spurs into his panic-stricken horse, in a mad endeavor to escape from the Awful Presence that filled all earth and sky from edge to edge of vision.
"Then almost in the same flash, the unearthly light died out of the dim prairie, the veil swept across into place again; and he managed to check his wild flight, and look about him. His empty lips were gibbering without a sound escaping them, and his very heart shivered with cold, for all the brassy heat of the day. But the breeze was wandering on again; under the great sun the prairie spread dim to the southwest, and tawny to the northeast; only between his own loose knees the horse trembled in every limb, and mumbled the bit with dry mouth. All was as before in earth and sky, apparently, but not in his own self. It was as if his spirit stood apart from him, putting questions which he could not answer, and demanding judgment upon problems which he dare not reason out.
"Then he remembered what this thing was which had happened. The prairie had spoken to him, as sooner or later it spoke to most men that rode it. It was a something well known amongst them, but known without words, and as by a subtle instinct, for no man who had experienced it ever spoke willingly about it afterwards. Only the man would be changed; some began to be more reckless, as if a dumb blasphemy rankled hidden in their breasts. Others, coming with greater strength perhaps to the ordeal, became quieter, looking squarely at any danger as they face it, but continuing ahead as though quietly confident that nothing happened save as the gods ordained."
The motive power in all of Moses' later work was that transforming, vivid sense of Jehovah's presence that came to him on the barren mountain peak.
Also fundamental to his call was the recognition of the crying need of his disorganized, oppressed kinsmen in Egypt. This appealed to all the instincts begotten by his shepherd training; for they were a shepherdless flock in the midst of wolves. Through the ages the inhabitants of the parched, stony wilderness had looked with hungry eyes upon the tree-clad hills and green fields of Palestine. The early traditions of his ancestors also glorified this paradise of the wilderness wanderer and led Moses to look to it as the haven of refuge to which he might lead his helpless kinsmen. Vividly and concretely the ancient narrative tells of the struggle in the mind of Moses between his own diffidence and consciousness of his limitations on the one side and on the other his sense of duty and the realization of Jehovah's power to accomplish what seemed to man miraculous. Was Moses' inner experience like that of the other great Hebrew prophets? Who? Like that of Jesus? Does every man who undertakes a great service for humanity to-day pass through a somewhat similar struggle? How about Grant on leaving his home at Galena, Illinois? Lincoln at the great crisis of his life?
V.
THE EDUCATION OF PUBLIC OPINION.
Like every man who catches a vision of a great need and undertakes to meet it, Moses had to educate public opinion. Whatever the form of government may be, whether monarchy or democracy, it must ultimately rest upon the will of the people, and the shaping of that will is often a statesman's task. In a democracy the expression of the people's will is readily determined at every election, although in many cases, owing to the number of issues, this result is not clearly seen.
In a despotism like Egypt there is no ready expression of a people's will. However great their sufferings, they must endure until they feel that the evils of revolt are less than the evils of oppression. Then, by means of a revolution, they carry out their will. In what ways did the Exodus resemble, in what ways differ from a revolution? Compare Moses with Washington or Samuel Adams as leader of a revolution. During the last few years in China there has been great dissatisfaction on the part of many millions of the people with the rule of the Manchu dynasty. It was, nevertheless, for many years the people's will rather to endure the evils of a corrupt government than to take the risk of war. At length, however, after years of propaganda by skilful leaders war appeared to them the lesser evil and their will was carried out by force of arms. The government, in this direct way, was forced to recognize the will of the people and to grant their requests.