From the fact that God had instructed Moses to speak to, rather than smite, the rock, Spurgeon deduces that "it is God's revealed will that Christ mystically should bless the world by speaking" (2.323). According to this Evangelical preacher, in other words, it is God's will that the Church and its individual members should spread God's blessings by preaching the Gospel. In contrast, High Churchmen who characteristically wished to emphasize the importance of the sacraments, might be more likely to interpret the stricken rock as a type of communion.
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From the fact that Moses sinfully smote the rock, Spurgeon deduces "another significant parallel" between type and antitype namely, that just as Moses wrongfully struck the rock, so also "the wicked men of this world have smitten Christ again in his church they have persecuted God's people." Furthermore, "although the smiting was a sinful act, THE WATER CAME FORTH, to show by persecution the church has been made a blessing to the world.... The smiting of God's gospel rock, the church, has scattered drops of precious water to lands where else it would never have flowed" (2.323) . The immediate relevance of this last point to each believer is that by suffering on behalf of Christ, by suffering while attempting to preach His word, one imitates Christ. Turning again to his own experience, as he had previously while setting forth the meaning of the rock in Horeb, Spurgeon relates how delighted he had been to realize that the rock in Kadesh, "although smitten wrongly, was SMITTEN WITH THE ROD OF THE LAWGIVER, for this fact means that "If I suffer for Christ, my sufferings are the sufferings of Christ; and although they are occasioned by man as the second cause, yet they do really spring from God" (2.325).
In Moses' rod a type they saw
Of his severe and fiery law;
The smitten rock prefigur'd Him
From whose pierc'd side all blessings stream. — John Newton, "That Rock was Christ" (1772)