The Pulpit Commentary — Exodus — Volume 1 — Section 107

llecome II millions." The great serpent, Apap, moreover, held a high position in their mythology, B.11 powerful to destroy and punish, whence they might the more fear one who seemed able to create serpents at his pleasure, The Israelite& would perhaps view the staff as a rod to smite with, and connect its change into a serpent with the notion that when rods or whips were not thought severe enough, rulers chastised with 11 scorpions" (1 Kings xii. 11). Altogether, the sign, if viewed as a type was threatening and alarming ; perhaps the more eo on account of its V&,,<TUeness. FormB ill-defined, seen through mist, affright men more than those which are clear ania <lefinite. Vers. 6~.-The intent of the second sign. If the first si~ was powerful to con- vince, the second was still more powerful (ver. 8), It showed Moses able oo produce and cure, in a moment of time, the most virulent me.lady to which human nature wa; liable. The Egyptians greatly feared leprosy, and declared in their own accounts of the Exodus that they drove the Israelites out of their country because they were afflicted with that loathsome disease. The Israelites regarded it as the worst affliction that could befall a man. The hand of Moses made leprous within the folds of the garment that enwrapped his bosom typified perhaps the Israelitish nation, corrupted by the ciri:umstances that enwrapped it around in Egypt. The cure indicated that Moses would, through the power co=itted to him, cleanse the people from their dofilements, and,restore them to a state of spiritual soundness, Thus it was at once a warning and a promise. The sign appears not to have been used in Moses' dealings with the Egyptians ( eh. vii. 10-17), because it was inappropriate as respected them, since they were beyond cleansing-there was no healing of their wound. Thus by this sign were taught two things: 1. That there is a fountain opened for sin and for uncleanness which can wash away, under the condition of repentance, any defilement; and 2. That there is a state of sinfulness and corruption when repentance ceases to be possible, and the moral nature can no longer be restored, and nothing remains but that fearful looking- for of judgment to come whereof the Epistle to the Hebrews speaks (eh. x. 27). The signs of the serpent and the blood-signs of jud.,"!D.ent-were for the Egyptians and the Israclit.es alike; the sign of the hand made leprous and then restored-a sign of mercy- was for the Israelites only. Ver. 9.-.77ie intent of the third sign.-Blood poured on the ground could symbolise nothing but war and destruction. That water should be turned into it implied that peace should be changed into war, prosperity into ruin, quiet and tranquillity into a horrible carnage. The special reference would be to the destruction of Phara.oh's host in the Red Sea; but the other ruinous plagues, as especially the fifth, the seventh, and the tenth, would be glanced at also. That the water became blood on touching the ground of Egypt would indicate that it was the land and people of Egypt who wers to be the sufferers. A very dreadful vengeance was thus foreshadowed by the third sign, which should have warned the Pharaoh of the terrible results that would follow his resistance to God's will as proclaimed by Moses. To the Israelites, on the contrary, the sign was one assuring them of final triumph; that ths blood of their enemies would be poured out like water in the coming struggle, and their resistance to God's will be signally punished. Ver. 10.-Slowness of speech a drawback on ministerial fitness, but not a disq_uali- ftrution. It is remarkable that both Moses, the great prophet of the First Covenant, and St. Paul, the " chosen vessel" for the publication of the Second Covenant, were ineffective as speakers ; not perhaps both " in presence base," but certainly both "in speech contemptible" (2 Cor. x. 1, 10). Speakers and preachers should'\iay the lesson to heart, and learn not to be overproud of the gift of eloquence. A good gift it is, no doubt-when sanctified, a great gift-which may redound to God's honour and glory, and for which they i;hould be duly thankful, but not a necessary gift. 'l'he men of action, the men that have done the greatest things, and left their mark most enduringly upon the world, have seldom, been " men of words." Luther indeed was mighty in speech, and John Knox, and Whitfield, and (though less so) ~oh.n Wesley, but not our own Cranmer, nor Melancthon, nor Anselm, nor Bishop Cosm, nor John Keble. In the secular sphere of statesmanship &Jld generalship the same pri~ciple holds even mor, OH, IV, 13, 14.] THE BOOK OF EXODUS. 89