The Pulpit Commentary — Exodus — Volume 1 — Section 112

-the adjudging of the soul, under Divine wrath, to the unchecked spread of its own corruptione-to the reign of sin within itself. Sign 3rd.-The rum that would descena on Egypt if God's will continued to be disobeyed. The sign of the turning of e. portion of the water of the Nile-the source of Egypt's beauty, fertility, and prosperity-into blood (ver. 9) could only have one meaning. It portended ruin to the state of Egypt. And such would be the inevitable consequence of a contest between Pharaoh and Jehovah, if protracted by the king's obstinacy. In this case there was no reversal of the sign. 'l'he end of strife with God is judgment without mercy-utter destruction. Lesson-the folly of striving with the Almighty. III. .As A BERIBS OF BIGNB ADAPTED TO REMOVE DOUBT AT DIFFERENT STAGE!! (vers. 8, 9). Though, strictly speaking, one sign was enough to attest the Divine commission of him who wrought it, yet God, who condescends to man's infirmity, added sign to sign, thus furnishing a superabundance and accumulation of evidences, and rendering unbelief wholly inexcusable. It has often been observed that the strength of the evidence for revelation lies, not in any single line of proof, but in the cumulative force of a great variety of evidences, some of which strike one class of minds as of peculiar cogency, while minds differently constituted are more impressed by others. In the case before us, a certain progression may be noted; each sign, by peculiar marks, carrying us a step further than its predecessor. 1. In the turning of the rod into the serpent, we have a work of Divine power, but not without a certain resemblance to the feats of the native serpent-charmers. The points of contrast were great, but it might be doubted whether the acts of the magicians were not competent to produce as great a wonder. 2. In the second sign-the stroke of leprosy-this doubt is eliminated, and the presence of Divine power conclusively demonstrated. But Egypt had her gods also, and the question, as it would present itself to those who believed in them, was not simply, Is Jehovah powerful? but, Is his power greater than theirs? 3. '!'he last sign gives the final proof, by working a miracle on the water of the Nile-itself one of Egypt's greatest gods. The turning of that sacred water into blood was the death-blow to all hope of help from the Egyptian idols. Observe- !. 'l'he anxiety of God to remove doubt. 2. 'l'he ample provision he has made for its removal. 3. The patience with which he bears with man's dulness and slowness of heart. 4. The inexcusableness of unbelief.-J. 0. Vers. 10-17.-Slow of speech. The longer Moses pondered the mission on which he was sent, the more he shrank from it. The difficulty which now oppressed him was his want of eloquence. It seemed to him that in this respect he was the least qualified person God could have chosen. There was needed for such a work a man of persuasive tongue, of fluent, forcible, and impressive speech; and his own utterance was hesitating and heavy. Overwhelmed with the sense of unfitness, he a.,,o-ain appeals to God, and asks to be relieved from duty. We have here- I. A FELT INFIIUIITY. Moses was doubtless right in what he said of his natural difficulty of speech. But his error lay-I. In exaggerating the value of a gift of mere eloquence. He did not possess it-though Stephen calls him " mighty in words" (.Acts vii. 22)-and he was apt to overrate its influence. He forgot that the man of d.eep silent nature has a power of his own, which expresses itself through the very ruggedness and concentration of his speech; and that oratory, while valuable for some purposes, is not the most essential gift in carrying through movements which are to leave a permanent impress on history. What is chiefly wanted is not power of speech, but power of action ; and when it is felt that a man can act, a very limited a.mount of speech will serve his purpose (Cromwell, William the Silent, Bismarck, etc.). The smooth persuasive tongue, though pleasant to listen to, is not the weightiest in counsel. 2. In forgetting that God knew of this infirmity when he called him to the work. God knew all a.bout his slowness of speech, and yet had sent him on this mission. Did not this carry with it the promise that whatever help he needed would be graciously vouchsafed? God has a purpose in sometimes calling to his service men who seem destitute of the gifts-the outward gifts-needful for his work. 1. The work is more conspicuously his own. 2. His power is glorified in man's weakness. 3. 'l'he infirmity is often of advantage to the servant himself-keeping him humble. driving him to prayer, teaching him to rely on Divine grace, rousing him to effort, oto.  N THE BOOK OF EXODUS. [oH, IV, 11-17