Yahweh spoke to Moses, “Go in to Pharaoh, and tell him, ‘This is what Yahweh says, “Let my people go, that they may serve me. If you refuse to let them go, behold, I will plague all your borders with frogs. The river will swarm with frogs, which will go up and come into your house, and into your bedroom, and on your bed, and into the house of your servants, and on your people, and into your ovens, and into your kneading troughs. The frogs shall come up both on you, and on your people, and on all your servants.” ’ ” Yahweh said to Moses, “Tell Aaron, ‘Stretch out your hand with your rod over the rivers, over the streams, and over the pools, and cause frogs to come up on the land of Egypt.’ ” Aaron stretched out his hand over the waters of Egypt; and the frogs came up, and covered the land of Egypt. The magicians did the same thing with their enchantments, and brought up frogs on the land of Egypt.
Then Pharaoh called for Moses and Aaron, and said, “Entreat Yahweh, that he take away the frogs from me and from my people; and I will let the people go, that they may sacrifice to Yahweh.”
Moses said to Pharaoh, “I give you the honor of setting the time that I should pray for you, and for your servants, and for your people, that the frogs be destroyed from you and your houses, and remain in the river only.”
Pharaoh said, “Tomorrow.” Moses said, “Let it be according to your word, that you may know that there is no one like Yahweh our God.
The frogs shall depart from you, and from your houses, and from your servants, and from your people. They shall remain in the river only.”
Moses and Aaron went out from Pharaoh, and Moses cried to Yahweh concerning the frogs which he had brought on Pharaoh. Yahweh did according to the word of Moses, and the frogs died out of the houses, out of the courts, and out of the fields. They gathered them together in heaps, and the land stank. But when Pharaoh saw that there was a respite, he hardened his heart, and didn’t listen to them, as Yahweh had spoken.
Yahweh said to Moses, “Tell Aaron, ‘Stretch out your rod, and strike the dust of the earth, that it may become lice throughout all the land of Egypt.’ ” They did so; and Aaron stretched out his hand with his rod, and struck the dust of the earth, and there were lice on man, and on animal; all the dust of the earth became lice throughout all the land of Egypt. The magicians tried with their enchantments to produce lice, but they couldn’t. There were lice on man, and on animal. Then the magicians said to Pharaoh, “This is God’s finger;” but Pharaoh’s heart was hardened, and he didn’t listen to them, as Yahweh had spoken.
Yahweh said to Moses, “Rise up early in the morning, and stand before Pharaoh; behold, he comes out to the water; and tell him, ‘This is what Yahweh says, “Let my people go, that they may serve me. Else, if you will not let my people go, behold, I will send swarms of flies on you, and on your servants, and on your people, and into your houses. The houses of the Egyptians shall be full of swarms of flies, and also the ground they are on. I will set apart in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there, to the end you may know that I am Yahweh on the earth. I will put a division between my people and your people. This sign shall happen by tomorrow.” ’ ” Yahweh did so; and there came grievous swarms of flies into the house of Pharaoh, and into his servants’ houses. In all the land of Egypt the land was corrupted by reason of the swarms of flies.
Pharaoh called for Moses and for Aaron, and said, “Go, sacrifice to your God in the land!”
Moses said, “It isn’t appropriate to do so; for we shall sacrifice the abomination of the Egyptians to Yahweh our God. Behold, if we sacrifice the abomination of the Egyptians before their eyes, won’t they stone us? We will go three days’ journey into the wilderness, and sacrifice to Yahweh our God, as he shall command us.”
Pharaoh said, “I will let you go, that you may sacrifice to Yahweh your God in the wilderness, only you shall not go very far away. Pray for me.”
Moses said, “Behold, I am going out from you. I will pray to Yahweh that the swarms of flies may depart from Pharaoh, from his servants, and from his people, tomorrow; only don’t let Pharaoh deal deceitfully any more in not letting the people go to sacrifice to Yahweh.” Moses went out from Pharaoh, and prayed to Yahweh. Yahweh did according to the word of Moses, and he removed the swarms of flies from Pharaoh, from his servants, and from his people. There remained not one. Pharaoh hardened his heart this time also, and he didn’t let the people go.
Geneva Bible translators 1599 · Public Domain On vv2, 3, 6, 8, 9, 10, 12, 13, 15, 16, 18, 19, 21, 22, 24, 26, 28, 29, 32 There is nothing so weak, that God cannot cause…
There is nothing so weak, that God cannot cause to overcome the greatest power of man.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–32 Exo 8:1 And the LORD spake unto Moses, Go…
Exo 8:1 And the LORD spake unto Moses, Go unto Pharaoh, and say unto him, Thus saith the LORD, Let my people go, that they may serve me.
Ver. 1. That they may serve me.] Eventus platarum est alius per accidens, ut simulata emendatio Pharaonis; alius per se, ut dimissio populi. {a}
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{a} Alsted.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv2, 3, 4, 5, 7, 9, 10, 12, 13, 14, 16, 17, 18, 19, 21, 22, 23, 24, 26, 27 All thy land which is within thy borders; a…
All thy land which is within thy borders; a synecdoche; so that word is used also Exo 10:4,19; 1Ki 1:3 Psa 147:14; Jer 15:13. So the gate and the wall are put for the city to which they belong, Gen 22:17; Amo 1:7,10,14.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 16, 20 Pharaoh is here first threatened and then plagued with…
Pharaoh is here first threatened and then plagued with frogs, as afterwards, in this chapter, with lice and flies, little despicable inconsiderable animals, and yet by their vast numbers rendered sore plagues to the Egyptians. God could have plagued them with lions, or bears, or wolves, or with vultures or other birds of prey; but he chose to do it by these contemptible instruments. 1. That he might magnify his own power. He is Lord of the hosts of the whole creation, has them all at his beck, and makes what use he pleases of them. Some have thought that the power of God is shown as much in the making of an ant as in the making of an elephant; so is his providence in serving his own purposes by the least creatures as effectually as by the strongest, that the excellency of the power, in judgment as well as mercy, may be of God, and not of the creature. See what reason we have to stand in awe of this God, who, when he pleases, can arm the smallest parts of the creation against us. If God be our enemy, all the creatures are at war with us. 2. That he might humble Pharaoh's pride, and chastise his insolence. What a mortification must it needs be to this haughty monarch to see himself brought to his knees, and forced to submit, by such despicable means! Every child is, ordinarily, able to deal with those invaders, and can triumph over them; yet now so numerous were their troops, and so vigorous their assaults, that Pharaoh, with all his chariots and horsemen, could make no head against them. Thus he poureth contempt upon princes that offer contempt to him and his sovereignty, and makes those who will not own him above them to know that, when he pleases, he can make the meanest creature to insult them and trample upon them. As to the plague of frogs we may observe,
I. How it was threatened. Moses, no doubt, attended the divine Majesty daily for fresh instructions, and (perhaps while the river was yet blood) he is here directed to give notice to Pharaoh of another judgment coming upon him, in case he continue obstinate: If thou refuse to let them go, it is at thy peril, Exo 8:1, Exo 8:2. Note, God does not punish men for sin unless they persist in it. If he turn not, he will whet his sword (Psa 7:12), which implies favour if he turn. So here, If thou refuse, I will smite thy borders, intimating that if Pharaoh complied the controversy should immediately be dropped. The plague threatened, in case of refusal, was formidably extensive. Frogs were to make such an inroad upon them as should make them uneasy in their houses, in their beds, and at their tables; they should not be able to eat, nor drink, nor sleep in quietness, but, wherever they were, should be infested by them, Exo 8:3, Exo 8:4. Note, 1. God's curse upon a man will pursue him wherever he goes, and lie heavily upon him whatever he does. See Deu 28:16, etc. 2. There is no avoiding divine judgments when they invade with commission.
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II. How it was inflicted. Pharaoh not regarding the alarm, nor being at all inclined to yield to the summons, Aaron is ordered to draw out the forces, and with his outstretched arm and rod to give the signal of battle. Dictum factum - No sooner said then done; the host is mustered, and, under the direction and command of an invisible power, shoals of frogs invade the land, and the Egyptians, with all their art and all their might, cannot check their progress, nor so much as give them a diversion. Compare this with that prophecy of an army of locusts and caterpillars, Joe 2:2, etc.; and see Isa 34:16, Isa 34:17. Frogs came up, at the divine call, and covered the land. Note, God has many ways of disquieting those that live at ease.
III. How the magicians were permitted to imitate it, Exo 8:7. They also brought up frogs, but could not remove those that God sent. The unclean spirits which came out of the mouth of the dragon are said to be like frogs, which go forth to the kings of the earth, to deceive them (Rev 16:13), which probably alludes to these frogs, for it follows the account of the turning of the waters into blood. The dragon, like the magicians, intended by them to deceive, but God intended by them to destroy those that would be deceived.
IV. How Pharaoh relented under this plague: it was the first time he did so, Exo 8:8. He begs of Moses to intercede for the removal of the frogs, and promises fair that he will let the people go. He that a little while ago had spoken with the utmost disdain both of God and Moses is now glad to be beholden to the mercy of God and the prayers of Moses. Note, Those that bid defiance to God and prayer in a day of extremity will, first or last, be made to see their need of both, and will cry, Lord, Lord, Mat 7:22. Those that have bantered prayer have been brought to beg it, as the rich man that had scorned Lazarus courted him for a drop of water.
V. How Moses fixes the time with Pharaoh, and then prevails with God by prayer for the removal of the frogs. Moses, to show that his performances had no dependence upon the conjunctions or oppositions of the planets, or the luckiness of any one hour more than another, bids Pharaoh name his time. Nellum occurrit tempus regi - No time fixed on by the king shall be objected to, Exo 8:9. Have thou this honour over me, tell me against when I shall entreat for thee. This was designed for Pharaoh's conviction, that, if his eyes were not opened by the plague, they might by the removal of it. So various are the methods God takes to bring men to repentance. Pharaoh sets the time for tomorrow, Exo 8:10. And why not immediately? Was he so fond of his guests that he would have them stay another night with him? No, but probably he hoped that they would go away of themselves, and then he should get clear of the plague without being obliged either to God or Moses. However, Moses joins issue with him upon it: "Be it according to thy word, it shall be done just when thou wouldst have it done, that thou mayest know that, whatever the magicians pretend to, there is none like unto the Lord our God. None has such a command as he has over all the creatures, nor is any one so ready to forgive those that humble themselves before him." Note, The great design both of judgments and mercies is to convince us that there is none like the Lord our God, none so wise, so mighty, so good, no enemy so formidable, no friend so desirable, so valuable. Moses, hereupon, applies to God, prays earnestly to him, to remand the frogs, Exo 8:12. Note, We must pray for our enemies and persecutors, even the worst as Christ did. In answer to the prayer of Moses, the frogs that came up one day perished the next, or the next but one. They all died (Exo 8:13), and, that it might appear that they were real frogs, their dead bodies were left to be raked together in heaps, so that the smell of them became offensive, Exo 8:14. Note, The great Sovereign of the world makes what use he pleases of the lives and deaths of his creatures; and he that gives a being, to serve one purpose, may, without wrong to his justice, call for it again immediately, to serve another purpose.
VI. What was the issue of this plague (Exo 8:15): When Pharaoh saw there was a respite, without considering either what he had lately felt or what he had reason to fear, he hardened his heart. Note, 1. Till the heart is renewed by the grace of God, the impressions made by the force of affliction do not abide; the convictions wear off, and the promises that were extorted are forgotten. Till the disposition of the air is changed, what thaws in the sun will freeze again in the shade. 2. God's patience is shamefully abused by impenitent sinners. The respite he gives them, to lead them to repentance, they are hardened by; and while he graciously allows them a truce, in order to the making of their peace, they take that opportunity to rally again the baffled forces of an obstinate infidelity. See Ecc 8:11; Psa 78:34, etc.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–30 And the Lord spake unto Moses,.... Either whilst the…
And the Lord spake unto Moses,.... Either whilst the plague upon the waters continued, or immediately upon the removal of it:
go unto Pharaoh, and say unto him, thus saith the Lord, let my people go, that they may serve me; mentioning neither time nor place, where, when, and how long they should serve him, for which their dismission was required, but insist on it in general.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 2, 3, 9, 10, 15, 17, 18, 19, 20, 21, 22, 23, 24, 26, 27, 28, 32 Three more of the plagues of Egypt are related…
Three more of the plagues of Egypt are related in this chapter.
I. That of the frogs, which is,
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1. Threatened, ver. 1-4.
2. Inflicted, ver. 5, 6.
3. Mimicked by the magicians, ver. 7.
4. Removed at the request of Pharaoh, ver. 8-14. who yet hardens his heart, and notwithstanding his promise, ver. 8. refused to let Israel go, ver. 15.
II. The plague of lice, ver. 16, 17. By which,
1. The magicians were baffled, ver. 18, 19. and yet,
2. Pharaoh was hardened, ver. 19.
III. That of flies:
1. Pharaoh is warned of it before, ver. 20, 21. and told that the land of Goshen should be exempt from this plague, ver. 22, 23.
2. The plague is brought, ver. 24.
3. Pharaoh treats with Moses, and humbles himself, ver. 25-29.
4. The plague is thereupon removed, ver. 31. and Pharaoh's heart hardened, ver. 32.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 3, 5, 6, 7, 9, 14, 16, 18, 19, 21, 22, 23, 24, 25, 26, 27, 28, 31, 32 The plague of frogs threatened, 1, 2.
CHAPTER VIII
The plague of frogs threatened, 1, 2.
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The extent of this plague, 3, 4.
Aaron commanded to stretch out his hand, with the rod, over the
river and waters of Egypt, in consequence of which the frogs came,
5, 6.
The magicians imitate this miracle, 7.
Pharaoh entreats Moses to remove the frogs, and promises to let
the people go, 8.
Moses promises that they shall be removed from every part of Egypt,
the river excepted, 9-11.
Moses prays to God, and the frogs die throughout the land of Egypt,
12-14.
Pharaoh, finding himself respited, hardens his heart, 15.
The plague of lice on man and beast, 16, 17.
The magicians attempt to imitate this miracle, but in vain, 18.
They confess it to be the finger of God, and yet Pharaoh continues
obstinate, 19.
Moses is sent again to him to command him to let the people go, and
in case of disobedience he is threatened with swarms of flies,
20, 21.
A promise made that the land of Goshen, where the Israelites dwelt,
should be exempted front this plague, 22, 23.
The flies are sent, 24.
Pharaoh sends for Moses and Aaron, and offers to permit them to
sacrifice in the land, 25.
They refuse, and desire to go three days' journey into the
wilderness, 26, 27.
Pharaoh consents to let them go a little way, provided they would
entreat the Lord to remove the flies, 28.
Moses consents, prays to God, and the flies are removed, 29-31.
After which Pharaoh yet hardened his heart, and refused to let the
people go, 32.
NOTES ON CHAP. VIII
The SECOND plague - FROGS
Verse 1. Let my people go] God, in great mercy to Pharaoh and the Egyptians, gives them notice of the evils he intended to bring upon them if they continued in their obstinacy. Having had therefore such warning, the evil might have been prevented by a timely humiliation and return to God.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv2, 4, 7, 8, 9, 10, 13, 15, 17, 18, 19, 20, 21, 22, 23, 26, 27, 31 Exo 8:2-3. All thy borders — All the land…
Exo 8:2-3. All thy borders — All the land that is within thy borders. And the river — Nile, under which are comprehended all other rivers, streams, and ponds, as appears from Exo 8:5. But the Nile is particularly mentioned, because God would make that an instrument of their punishment and misery, in which they most gloried, (Eze 29:3,) to which they gave divine honours, and which was the instrument of their cruelty against the Israelites, Exo 1:22. Frogs shall go into thy bed-chamber — This plague was worse than the former, because it was more constant and more general: for the former in the waters did only molest them when they went to drink or use the water; but this troubled them in all places, and at all times, and annoyed all their senses with their filthy substance, shape, and noise, mingling themselves with their meats and drinks, and crawling into their beds, so that they could rest or be free from them nowhere. Into thine ovens — They shall come up in such swarms as even to enter the driest places, which they naturally shun.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv2, 3, 7, 9, 13, 16, 19, 20, 21, 22, 25, 26, 27 With frogs - Some months appear to have elapsed…
With frogs - Some months appear to have elapsed between this and the former plague, if the frogs made their appearance at the usual time, that is in September. The special species mentioned here is of Egyptian origin. This plague was, like the preceding, in general accordance with natural phenomena, but marvelous both for its extent and intensity, and for its direct connection with the words and acts of God’s messengers. It had also apparently, like the other plagues, a direct bearing upon Egyptian superstitions. There was a female deity with a frog’s head, and the frog was connected with the most ancient forms of nature-worship in Egypt.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv3, 4, 7, 8, 9, 14, 15, 16, 18, 19, 21, 22, 23, 24, 26, 32 Frogs, not by a new creation; but the spawn…
Frogs, not by a new creation; but the spawn was miraculously brought to maturity. (Calmet) --- Angels, or a divine instinct, brought them to infest all places; and thus they became a more grievous plague than that of blood. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On vv1, 16, 20 B.—The frogs
B.—The frogs
Exodus 7:26–8:11 [in the English Bible, Exo_8:1-15]
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26 [Exo_8:1]And Jehovah spake [said] unto Moses, Go unto Pharaoh, and say unto him, 27 [2]Thus saith Jehovah, Let my people go, that they may serve me. And if thou 28 [3]refuse to let them go, behold, I will smite all thy borders7 with frogs. And the river shall bring forth frogs abundantly [swarm with frogs], which [and they] shall go up and come into thy house, and into thy bedchamber, and upon thy bed, and into the houses of thy servants, and upon thy people, and into thine 29 [4]ovens, and into thy kneading-troughs: And the frogs shall come up both on thee, and upon thy people, and upon all thy servants.8
Chap. Exo_8:1 [Exo_8:5].And Jehovah spake [said] unto Moses, Say unto Aaron, Stretch forth thine [thy] hand with thy rod over the streams, and over the rivers [canals], and over the ponds, and cause frogs [the frogs] to come up upon the land 2 [6]of Egypt. And Aaron stretched out his hand over the waters of Egypt, and 3 [7]the frogs came up, and covered the land of Egypt. And the magicians did so with their enchantments [secret arts], and brought up frogs [the frogs] upon 4 [8]the land of Egypt. Then [And] Pharaoh called for Moses and Aaron, and said, Intreat Jehovah, that he may take away the frogs from me and from my people; and I will let the people go, that they may do sacrifice [may sacrifice] 5 [9]unto Jehovah. And Moses said unto Pharaoh, Glory [Have thou honor] over me:9 when [against what time] shall I intreat for thee, and for thy servants, and for thy people to destroy the frogs from thee and thy houses, that 6 [10]they may remain in the river only? And he said, To-morrow [Against tomorrow]. And he said, Be it according to thy word; that thou mayest know 7 [11]that there is none like unto Jehovah our God. And the frogs shall depart from thee, and from thy houses, and from thy servants, and from thy people; 8 [12]they shall remain in the river only. And Moses and Aaron went out from Pharaoh, and Moses cried unto Jehovah because of the frogs which he had 9 [13]brought against Pharaoh. And Jehovah did according to the word of Moses: and the frogs died out of the hoses, out of the villages [courts], and out of 10 [14]the fields. And they gathered them together upon heaps [piled them up in heaps]: 11 [15]and the land stank. But when Pharaoh saw that there was respite,10 he hardened11 his heart, and hearkened not unto them, as Jehovah had said.
TEXTUAL AND GRAMMATICAL
[Exodus 7:27 (Exo_8:2). גְּבוּל here, as often, has a wider meaning than border; it is equivalent to our “territory.”—Tr.].
[Exodus 7:29 (Exo_8:4). This sounds more pleonastic than the original, where the order of the words is reversed: “Upon thee, and upon thy people,… shall the frogs come up.”—Tr.].
[Exo_8:5 (Exo_8:9). הִתְפָּאֵד is variously rendered. Gesenius and Fürst assume a root distinct from the one the Hithp. of which means to boast, and render it “prescribe,” “declare.” “Prescribe for me when I shall intreat,” etc. The LXX. and Vulg. give it the same meaning. Others understand the meaning to be: “Take to thyself honor; for when shall I intreat” etc. i.e., I will give thee the honor of fixing the time when the plague shall cease. These two explanations yield nearly the same sense. Others have been resorted to (e.g., “Give glory over me,” i.e., I will run the risk of a failure, by allowing thee to fix the time), but are less plausible.—Tr.].
[Exo_8:11 (Exo_8:15). הָרְוָחָה has the article, and the sentence reads, “saw that the respite (literally, breathing-space) came,” i.e., the hoped for respite.—Tr.].
[Exo_8:11 (Exo_8:15). וְהַכְבֵּד “And he made heavy.” Comp. note on Gen_7:14. The Inf. Abs. is used for the finite verb.
EXEGETICAL AND CRITICAL
Exodus 7:26 [Exo_8:1] sqq. The second plague; the frogs. They come up out of the mire of the Nile when the water falls, especially from the marshes of the Nile. On the small Nile-frog called rana Mosaica or Nilotica by Seetzen, see Keil.12 How did the natural event become a miracle? (1) By the announcement of the extraordinary enhancement of it to the extent of making it a plague; vid. Exo_8:28-29 [Exo_8:3-4]; (2) by the equally confident promise of the sudden death of the frogs. The imitation of this miracle by the sorcerers may here too have consisted in their seeming, during the continuance of the plague, to have increased it by their incantations.
Exo_8:10 [Exo_8:14]. חֹמֶר, the largest dry measure of the Hebrews.
Footnotes:
[7][Exodus 7:27 (Exo_8:2). גְּבוּל here, as often, has a wider meaning than border; it is equivalent to our “territory.”—Tr.].
[8][Exodus 7:29 (Exo_8:4). This sounds more pleonastic than the original, where the order of the words is reversed: “Upon thee, and upon thy people,… shall the frogs come up.”—Tr.].
[9][Exo_8:5 (Exo_8:9). הִתְפָּאֵד is variously rendered. Gesenius and Fürst assume a root distinct from the one the Hithp. of which means to boast, and render it “prescribe,” “declare.” “Prescribe for me when I shall intreat,” etc. The LXX. and Vulg. give it the same meaning. Others understand the meaning to be: “Take to thyself honor; for when shall I intreat” etc. i.e., I will give thee the honor of fixing the time when the plague shall cease. These two explanations yield nearly the same sense. Others have been resorted to (e.g., “Give glory over me,” i.e., I will run the risk of a failure, by allowing thee to fix the time), but are less plausible.—Tr.].
[10][Exo_8:11 (Exo_8:15). הָרְוָחָה has the article, and the sentence reads, “saw that the respite (literally, breathing-space) came,” i.e., the hoped for respite.—Tr.].
[11][Exo_8:11 (Exo_8:15). וְהַכְבֵּד “And he made heavy.” Comp. note on Exo_7:14. The Inf. Abs. is used for the finite verb.
[12][Keil gives no information except by referring to Seetzen. Seetzen distinguishes the rana Nilotica from the rana Mosaica, the latter being the most abundant. Frogs of this kind creep rather than jump, and are called toads by Seetzen, though they are found in water until after the inundation (which continues three months, beginning about June 25). The Egyptian name for this frog is defda.—Tr.].
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2, 3, 5, 7, 8, 16, 20, 25 I will smite all thy borders with frogs--Those animals,…
I will smite all thy borders with frogs--Those animals, though the natural spawn of the river, and therefore objects familiar to the people, were on this occasion miraculously multiplied to an amazing extent, and it is probable that the ova of the frogs, which had been previously deposited in the mire and marshes, were miraculously brought to perfection at once.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 2, 3, 8, 9, 13, 14, 16, 18, 19, 20, 21, 22, 25, 26 SECOND PLAGUE — FROGS, Exo_8:1-15.
SECOND PLAGUE — FROGS, Exo_8:1-15.
1. Go unto Pharaoh — The going we must think of as being from Goshen to Zoan, Pharaoh’s capital. Zoan we may suppose to be the scene of these interviews between prophet and king.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 3, 5, 7, 8, 9, 10, 12, 14, 15, 16, 17, 18, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 32 1. Go in unto Pharaoh] as Exo_9:1, Exo_10:1 (both…
1. Go in unto Pharaoh] as Exo_9:1, Exo_10:1 (both J).
Thus saith, &c.] The terms of the demand, as in the other introductions of J (Exo_8:20, Exo_9:1; Exo_9:13, Exo_10:3; cf. Exo_4:22-23, Exo_7:16).
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1–4. The announcement of the plague to the Pharaoh, from J.
1–15. The second plague. Frogs come up out of the Nile. The narrative consists of J and P only, without any traces of E.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 6, 7, 8, 9, 10, 13, 15, 16, 18, 19, 20, 22, 24, 25, 26, 27, 29, 31, 32 (1-4) It is generally allowed that the second plague…
VIII.
THE SECOND PLAGUE.
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(1-4) It is generally allowed that the second plague was one of frogs. All the ancient versions agree in the interpretation; and the only rival rendering—“crocodiles”—is too absurd to be argued against. We may take it, therefore, as certain that the second infliction upon Egypt was an innumerable multitude of frogs, which came up out of the river, and infested the cities, the houses, the sleeping apartments, the beds, the ovens, and the kneading troughs. There was no escaping them. They entered the royal palace no less than the peasant’s cottage; they penetrated to the inner chambers; they leaped upon the couches and beds; they polluted the baking utensils, and defiled the water and the food. Here, again, the infliction was double. (1) Frogs were sacred animals to the Egyptians, who regarded them as symbols of procreative power, and associated them especially with the goddess Heka (a wife of Kneph, or up), whom they represented as frog-headed. Sacred animals might not be intentionally killed; and even their involuntary slaughter was not unfrequently punished with death. To be plagued with a multitude of reptiles which might not be put to death, yet on which it was scarcely possible not to tread, and which, whenever a door was opened were crushed, was a severe trial to the religious feelings of the people, and tended to bring the religion itself into contempt. (2) The visitation was horrible to the senses—nauseous, disgusting. The frogs were hideous to the eye, grating to the ear, repulsive to the touch. Their constant presence everywhere rendered them a continual torment. If other later plagues were more injurious, the plague of frogs was perhaps of all the most loathsome. We read without surprise in Eustathius (Comment. in Hom. II., p. 35) that the people of Pseonia and Dardania on one occasion, were so plagued by a multitude of frogs, which filled the houses and the streets, infected the water, invaded the cooking utensils, and made all the food uneatable, that after a time, being unable to bear the pest any longer, they “fled from that region altogether.”
(1) Let my people go.—The usual demand, which it was determined to reiterate until Pharaoh yielded. (See Exo_5:1; Exo_7:16; Exo_8:20; Exo_9:1-13; Exo_10:3.)
(2) With frogs.—The particular species intended is thought to be the modern dofka (Rana Mosaica), which i is a large kind, resembling our toad, which crawls more; than it leaps, and croaks perpetually.
(3) The river shall bring forth frogs.—The frogs do not now come up directly out of the river, but rather out of the ponds and marshes which are left by the inundation. (See Exo_8:5.) These, however, may be viewed as detached portions of the river. Frogs in Egypt are, even at the present day, an occasional annoyance and inconvenience.
Thy bedchamber . . . thy bed.—No nation of antiquity set such a value on cleanliness as the Egyptians. Priests were required to dress entirely in linen, and to wash their entire bodies in cold water twice every day and twice every night (Herod. ii. 37). With other classes ablutions were frequent, and the utmost care was taken to avoid contact with whatever was uncleanly. It is difficult to conceive a greater annoyance to an Egyptian than frogs in the bedchamber and on the bed.
Ovens.—Or, balking-pans—earthenware vessels commonly heated by having a fire lighted inside them, and the dough attached by pressure after the fire had been withdrawn.
Kneading troughs.—Comp. below, Exo_12:34, which fixes the sense; and for representations of both kneading-troughs and ovens, see Rosellini, Monumenti Civili, pls. 84, 85.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
C. H. Mackintosh 1880 · Public Domain On v1 Exodus 7 - 11
Exodus 7 - 11
These five chapters form one distinct section, the contents of which may be distributed into the three following divisions, namely, the ten judgements from the hand of Jehovah; the resistance of "Jannes and Jambres;" and the four objections of Pharaoh.
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The whole land of Egypt was made to tremble beneath the successive strokes of the rod of God. All from the monarch on his throne to the menial at the mill, were made to feel the terrible weight of that rod. "He sent Moses his servant, and Aaron whom he had chosen. They showed his signs among them, and wonders in the land of Ham. He sent darkness and made it dark; and they rebelled not against his word. He turned their waters into blood, and slew their fish. !heir land brought forth frogs in abundance, in the chambers of their kings. He spake, and there came divers sorts of flies and lice in all their coasts. He gave them hail for rain, and flaming fire in their land. He smote their vines: also, and their fig-trees; and brake the trees of their coasts. He spake, and their locusts came, and the caterpillars, and that without number, and did eat up all the herbs in their land, and devoured the fruit of their ground. He smote also all the firstborn in their land, the chief of all their strength. (Ps. 105: 26-36)
Here the inspired Psalmist has given a condensed view of those appalling afflictions which the hardness of Pharaoh’s heart brought upon his land and upon his people. This haughty monarch had set himself to resist the sovereign will and course of the Most High God; and, as a just consequence, he was given over to judicial blindness and hardness of heart. "And the Lord hardened the heart of Pharaoh, and he hearkened not unto them, as the Lord had spoken unto Moses. And the Lord said unto Moses, Rise up early in the morning, and stand before Pharaoh: and say unto him, Thus saith the Lord God of the Hebrews, Let my people go, that they may serve me. For I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that there is none like me in all the earth. For now I will stretch out my hand that I may smite thee and thy people with pestilence; and thou shalt be cut off from the earth. And in very deed for this cause have I raised thee up, for to show in thee my power; and that my name. may be declared throughout all the earth." (Ex. 9: 12-16)
In contemplating Pharaoh and his actings, the mind is carried forward to the stirring scenes of the Book of Revelation, in which we find the last proud oppressor of the people of God bringing down upon his kingdom and upon himself the seven vials of the wrath of the Almighty. It is God’s purpose that Israel shall be pre-eminent in the earth; and, therefore, every one who presumes to stand in the way of that pre-eminence must be set aside. Divine grace must find its object; and every one who would act as a barrier in the way of that grace must be taken out of the way. Whether it be Egypt, Babylon, or "the beast that was, is not, and shall be present," it matters not. Divine power will clear the channel for divine grace to flow, and eternal woe be to all who stand in the way. They shall taste, throughout the everlasting course of ages, the bitter fruit of having exalted themselves against "the Lord God of the Hebrews." He has said to His people, "no weapon that is formed against thee shall prosper," and His infallible faithfulness will assuredly make good what His infinite grace hath promised.
Thus, in Pharaoh’s case, when he persisted in holding, with an iron grasp, the Israel of God, the vials of divine wrath were poured forth upon him; and the land of Egypt was covered, throughout its entire length and breadth, with darkness, disease, and desolation. So will it be, by and by, when the last great oppressor shall emerge from the bottomless pit, armed with Satanic power, to crush beneath his "foot of pride" the favoured objects of Jehovah’s choice. His throne shall be overturned, his kingdom devastated by the seven last plagues, and, finally, he himself plunged, not in the Red Sea, but "in the lake that burneth with fire and brimstone." (Comp. Rev. 17: 8; Rev. 20: 10)
Not one jot or one tittle of what God has promised to Abraham, Isaac, and Jacob, shall fail. He will accomplish all. Notwithstanding all that has been said and done to the contrary, God remembers His promises, and He will fulfil them. They are all "yea and amen in Christ Jesus." Dynasties have risen and acted on the stage of this world; thrones have been erected on the apparent ruins of Jerusalem’s ancient glory; empires have flourished for a time, and then fallen to decay; ambitious potentates have contended for the possession of "the land of promise" - all these things have taken place; but Jehovah has said concerning Palestine," the land shall not be sold for ever: for the land is mine." (Lev. 25: 23) No one, therefore, shall ever finally possess that land but Jehovah Himself, and He will inherit it through the seed of Abraham. One plain passage of scripture is quite sufficient to establish the mind in reference to this or any other subject. The land of Canaan is for the seed of Abraham, and the seed of Abraham for the land of Canaan; nor can any power of earth or hell ever reverse this divine order. The eternal God has pledged His word, and the blood of the everlasting covenant has flowed to ratify that word. Who, then, shall make it void? "Heaven and earth shall pass away, but that word shall never pass away." Truly, "there is none like unto the God of Jeshurun, who rideth upon the heaven in thy help, and in his excellency on the sky. The eternal God is thy refuge, and underneath are the everlasting arms, and he shall thrust out the enemy from before thee; and shall say, Destroy them. Israel then shall dwell in safety alone: the fountain of Jacob shall be upon a land of corn and wine; also his heavens shall drop down dew. Happy art thou, O Israel: who is like unto thee, O people saved by the Lord, the shield of thy help, and who is the sword of thy excellency! and thine enemies shall be found liars unto thee; and thou shalt tread upon their high places." (Deut. 33: 46-29)
We shall now consider, in the second place, the opposition of "Jannes and Jambres," the magicians of Egypt. We should not have known the names of these ancient opposers of the truth of God, had they not been recorded by the Holy Ghost, in connection with "the perilous times" of which the Apostle Paul warns his son Timothy. It is important that the Christian reader should clearly understand the real nature of the opposition given to Moses by those magicians, and in order that he may have the subject fully before him, I shall quote the entire passage from St. Paul’s Epistle to Timothy. It is one of deep and awful solemnity.
"This know, also, that in the last days perilous times shall come. for men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high minded, lovers of pleasures rather than lovers of God; having a form of godliness, but denying the power thereof: from such turn away. For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, ever learning, and never able to come to the knowledge of the truth. Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith. But they shall proceed no further: for their folly shall be manifest unto all, as theirs also was." (2 Tim. 3: 1-9)
Now, it is peculiarly solemn to mark the nature of this resistance to the truth. The mode in which "Jannes and Jambres withstood Moses" was simply by imitating, so far as they were able, whatever he did. We do not find that they attributed his actings to a false or evil energy, but rather that they sought to neutralise their power upon the conscience, by doing the same things. What Moses did they could do, so that, after all there was no great difference. One was as good as the other. A miracle is a miracle. If Moses wrought miracles to get the people out of Egypt, they could work miracles to keep them in; so where was the difference?
From all this we learn the solemn truth that the most Satanic resistance to God’s testimony, in the world, is offered by those who, though they imitate the effects of the truth, have but "the form of godliness," and "deny the power thereof." Persons of this class can do the same things, adopt the same habits and forms, use the same phraseology, profess the same opinions as others. If the true Christian, constrained by the love of Christ, feeds the hungry, clothes the naked, visits the sick, circulates the scriptures, distributes tracts, supports the gospel, engages in prayer, sings praise, preaches the gospel, the formalist can do every one of these things; and this, be it observed, is the special character of the resistance offered to the truth " in the last days’’ - this is the spirit of " Jannes and Jambres." How needful to understand this! How important to remember that, "as Jannes and Jambres withstood Moses, so do" those self-loving, world-seeking, pleasure-hunting professors, "resist the truth!" They would not be without "a form of godliness;" but, while adopting "the form," because it is customary, they hate "the power," because it involves self-denial. "The power" of godliness involves the recognition of God’s claims, the implanting of His kingdom in the heart, and the consequent exhibition thereof in the whole life and character; but the formalist knows nothing of this. "The power" of godliness could never comport with any one of those hideous features set forth in the foregoing quotation; but" the form," while it covers them over, leaves them wholly unsubdued; and this the formalist likes. He does not want his lusts subdued, his pleasures interfered with, his passions curbed, his affections governed, his heart purified. He wants just as much religion as will enable him "to make the best of both worlds." He knows nothing of giving up the world that is, because of having; found "the world to come."
In marking the forms of Satan’s opposition to the truth of God, we find that his method has ever been, first, to oppose it by open violence; and then, if that did not succeed, to corrupt it by producing a counterfeit. Hence, he first sought to slay Moses, (Ex. 2: 15), and having failed to accomplish his purpose, he sought to imitate his works.
Thus, too, has it been in reference to the truth committed to the Church of God. Satan’s early efforts showed themselves in connection with the wrath of the chief priests and elders, the judgement-seat, the prison, and the sword. But, in the passage just quoted from 2 Timothy, we find no reference to any such agency. Often violence has made way for the far more wily and dangerous instrumentality of a powerless form, an empty profession, a human counterfeit. The enemy, instead of appearing with the sword of persecution in his hand, walks about with the cloak of profession on his shoulders. He professes and imitates that which he once opposed and persecuted; and, by so doing, gains most appalling advantages, for the time being. The fearful forms of moral evil which, from age to age, have stained the page of human history, instead of being found only where we might naturally look for them, amid the dens and caves of human darkness, are to be found carefully arranged beneath the drapery of a cold, powerless, uninfluential profession; and this is one of Satan’s grand masterpieces.
That man, as a fallen, corrupt creature, should love himself, be covetous, boastful, proud, and the like, is natural; but that he should be all these, beneath the fair covering of "a form of godliness," marks the special energy of Satan in his resistance to the truth in "the last days." That man should stand forth in the bold exhibition of those hideous vices, lusts, and passions, which are the necessary results of departure from the source of infinite holiness and purity, is only what might be expected, for man will be what he is to the end of the chapter. But on the other hand, when we find the holy name of the Lord Jesus Christ connected with man’s wickedness and deadly evil - when we find holy principles connected with unholy practices - when we find all the characteristics of Gentile corruption, referred to in the first chapter of Romans, associated with "a form of godliness," then, truly, we may say, these are the terrible features of "the last days" - this is the resistance of "Jannes and Jambres."
However, there were only three things in which the magicians of Egypt were able to imitate the servants of the true and living God, namely, in turning their rods into serpents, (Ex. 7: 12) turning the water into blood, (Ex. 7: 29) and bringing up the frogs; (Ex. 8: 7) but, in the fourth, which involved the exhibition of life, in connection with the display of nature’s humiliation, they were totally confounded, and obliged to own, " this is the finger of God." (Ex. 8: 16-19) Thus it is also with the latter-day resisters of the truth. All that they do is by the direct energy of Satan, and lies within the range of his power. Moreover, its specific object is to "resist the truth."
The three things which "Jannes and Jambres" were able to accomplish were characterised by Satanic energy, death, and uncleanness; that is to say, the serpents, the blood, and the frogs. Thus it was they "withstood Moses;" and "so do these also resist the truth," and hinder its moral weight and action upon the conscience. There is nothing which so tends to deaden the power of truth us the fact that persons who are not under its influence at all, do the self-same things as those who are. This is Satan’s agency just now. He seeks to have all regarded as Christians. He would fain make us believe ourselves surrounded by "a Christian world;" but it is counterfeit Christianity, which, so far from being a testimony to the truth, is designed by the enemy of the truth, to withstand its purifying and elevating influence.
In short, the servant of Christ and the witness for the truth is surrounded, on all sides, by the spirit of "Jannes and Jambres;" and it is well for him to remember this - to know thoroughly the evil with which he has to grapple - to bear in mind that it is Satan’s imitation of God’s reality, produced, not by the wand of an openly-wicked magician, but by the actings of false professors, who have "a form of godliness, hut deny the power thereof," who do things apparently right and good, but who have neither the life of Christ in their souls, the love of God in their hearts, nor the power of the word in their consciences.
"But," adds the inspired apostle, "they shall proceed no further, for their folly shall be manifested unto all, as theirs also was." Truly the "folly" of "Jannes and Jambres" was manifest unto all, when they not only failed to imitate the further actings of Moses and Aaron, but actually became involved in the judgements of God. This is a solemn point. The folly of all who are merely possessed of the form will, in like manner, be made manifest. They will not only be quite unable to imitate the full and proper effects of divine life and power, but they will themselves become the subjects of those judgements which will result from the rejection of that truth which they have resisted.
Will any one say that all this has no voice for a day of powerless profession? Assuredly, it has. It should speak to each conscience in living power; it should tell on each heart, in accents of impressive solemnity. It should lead each one to enquire seriously whether he is testifying for the truth, by walking in the power of godliness, or hindering it, and neutralising its action, by having only the form. The effect of the power of godliness will be seen by our" continuing in the things which we have learned." None will continue, save those who are taught of God; those, by the power of the Spirit of God, have drunk in divine principle, at the pure fountain of inspiration.
Blessed be God, there are many such throughout the various sections of the professing Church. There are many, here and there, whose consciences have been bathed in the atoning blood of "the Lamb of God," whose hearts beat high with genuine attachment to His Person, and whose spirits are cheered by "that blessed hope" of seeing Him as He is, and of being eternally conformed to His image. It is encouraging to think of such. It is an unspeakable mercy to have fellowship with those who can give a reason of the hope that is in them, and for the position which they occupy. May the Lord add to their number daily. May the power of godliness spread far and wide in these last days, so that a bright and well-sustained testimony may be raised to the name of Him who is worthy.
The third point in our section yet remains to be considered, namely, Pharaoh’s four subtle objections to the full deliverance and complete separation of God’s people from the land of Egypt. The first of these we have in Ex. 8: 25. "And Pharaoh called for Moses and Aaron, and said, Go ye, sacrifice to your God in the land." It is needless to remark here, that whether the magicians withstood, or Pharaoh objected, it was in reality, Satan that stood behind the scenes; and his manifest object, in this proposal of Pharaoh, was to hinder the testimony to the Lord’s name - a testimony connected with the thorough separation of His people from Egypt. There could, evidently, be no such testimony had they remained in Egypt, even though they were to sacrifice to Him. They would have taken common ground with the uncircumcised Egyptians, and put Jehovah on a level with the gods of Egypt. In this case an Egyptian could have said to an Israelite, "I see no difference between us; you have your worship and we have ours; it is all alike."
As a matter of course, men think it quite right for every one to have a religion, let it be what it may. Provided we are sincere, and do not interfere with our neighbour’s creed, it does not matter what shape our religion may happen to wear. Such are the thoughts of men in reference to what they call religion; but it is very obvious that the glory of the name of Jesus finds no place in all this. The demand for separation is that which the enemy will ever oppose, and which the heart of man cannot understand. The heart may crave religiousness because conscience testifies that all is not right; but it craves the world as well. It would like to "sacrifice to God in the land;" and Satan’s object is gained when people accept of a worldly religion, and refuse to "come out and be separate." (2 Cor. 6) His unvarying purpose, from the beginning, has been to hinder the testimony to God’s name on the earth. Such was the dark tendency of the proposal, "Go ye, sacrifice to your God in the land." What a complete damper to the testimony, had this proposal been acceded to! God’s people in Egypt and God Himself linked with the idols of Egypt! Terrible blasphemy!
Reader, we should deeply ponder this. The effort to induce Israel to worship God in Egypt reveals a far deeper principle than we might, at first sight, imagine. The enemy would rejoice, at any time, by any means, or under any circumstances, to get even the semblance of divine sanction for the world’s religion. He has no objection to such religion. He gains his end as effectually by what is termed "the religious world" as by any other agency; and, hence, when he can succeed in getting a true Christian to accredit the religion of the day, he gains a grand point. As a matter of actual fact, one knows that nothing elicits such intense indignation as the divine principle of separation from this present evil world. You may hold the same opinions, preach the same doctrines, do the same work; but if you only attempt, in ever so feeble a manner, to act upon the divine commands, " from such turn away," (2 Tim. 3: 5) and "come out from among them," (2 Cor. 6: 17) you may reckon assuredly upon the most vigorous opposition. Now how is this to be accounted for? Mainly by the fact that Christians, in separation from this world’s hollow religiousness, bear a testimony for Christ which they never can bear while connected with it.
There is a very wide difference between human religion and Christ. A poor, benighted Hindu might talk to you of his religion, but he knows nothing of Christ. The apostle does not say, "if there be any consolation in religion;" though, doubtless, the votaries of each kind of religion find what they deem consolation therein. Paul, on the other hand, found his consolation in Christ, having fully proved the worthlessness of religion, and that too, in its fairest and most imposing form. (Comp. Gal. 1: 13, 14; Phil. 3: 4-11)
True, the Spirit of God speaks to us of "pure religion and undefiled;" but the unregenerate man cannot, by any means, participate therein; for how could he possibly take part in ought that is "pure and undefiled?" This religion is from heaven, the source of all that is pure and lovely; it is exclusively before the eye of "God and the Father:" it is for the exercise of the functions of that new name, with which all are endowed who believe on the name of the Son of God. (John 1: 12, 13; James 1: 18; 1 Peter 1: 23; 1 John 5: 1) Finally, it ranges itself under the two comprehensive heads of active benevolence and personal holiness; "To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world." (James 1: 27)
Now if you go through the entire catalogue of the genuine fruits of Christianity, you will find them all classed under these two heads; and it is deeply interesting to observe that, whether we turn to the eighth of Exodus or to the first of James, we find separation from the world put forward as an indispensable quality in the true service of God, Nothing could be acceptable before God - nothing could receive from His hand the stamp of "pure and undefiled," which was polluted by contact with an "evil world." "Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a father unto you, and ye shall be my sons and daughters, saith the Lord Almighty." (2 Cor. 6: 17, 18)
There was no meeting-place for Jehovah and His redeemed in Egypt; yes, with them, redemption and separation from Egypt were one and the same thing. God had said, "I am come down to deliver them," and nothing short of this could either satisfy or glorify Him. A salvation which would have left them still in Egypt, could not possibly be God’s salvation. Moreover, we must bear in mind that Jehovah’s purpose, in the salvation of Israel, as well as in the destruction of Pharaoh, was, that "His name might be declared throughout all the earth;" and what declaration could there be of that name or character, were His people to attempt to worship Him in Egypt? Either none whatever or an utterly false one. Wherefore, it was essentially necessary, in order to the full and faithful declaration of God’s character, that His people should be wholly delivered and completely separated from Egypt, and it is as essentially necessary now, in order to a clear and unequivocal testimony for the Son of God, that all who are really His should be separated from this present world. Such is the will of God; and for this end Christ gave Himself. "Grace unto you, and peace from God the Father, and our Lord Jesus Christ, who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father: to whom be glory for ever and ever. Amen."(Gal. 1: 3-5)
The Galatians were beginning to accredit a carnal and worldly religion - a religion of ordinances - a religion of "days, and months, and times, and years;" and the apostle commences his epistle by telling them that the Lord Jesus Christ gave Himself for the purpose of delivering His people from that very thing. God’s people must be separate, not, by any means, on the ground of their superior personal sanctity, but because they are His people, and in order that they may rightly and intelligently answer His gracious end in taking them into connection with Himself, and attaching His name to them. A people, still amid the defilements and abominations of Egypt, could not have been a witness for the Holy One; nor can any one, now, while mixed up with the defilements of a corrupt worldly religion, possibly be a bright and steady witness for a crucified and risen Christ.
The answer given by Moses to Pharaoh’s first objection was a truly memorable one. "And Moses said, It is not meet so to do; for we shall sacrifice the abomination of the Egyptians to the Lord our God; lo, shall we sacrifice the abomination of the Egyptians before their eyes, and will they not stone us? We mill go three days’ journey into the wilderness, and sacrifice to the Lord our God, as he shall command us." (Ex. 8: 26, 27) Here is true separation from Egypt - "three days journey." Nothing less than this could satisfy faith. The Israel of God must be separated from the land of death and darkness, in the power of resurrection. The waters of the Red Sea must roll between God’s redeemed and Egypt, ere they can properly sacrifice to Jehovah. Had they remained in Egypt, they would have to sacrifice to the Lord the very objects of Egypt’s abominable worship.* This would never do. There could be no tabernacle, no temple, no altar, in Egypt. It had no site, throughout its entire limits, for ought of that kind. In point of fact, as we shall see further on, Israel never presented so much as a single note of praise, until the whole congregation stood, in the full power of an accomplished redemption, on Canaan’s side of the Red Sea. Exactly so is it now. The believer must know where the death and resurrection of the Lord Jesus Christ have, for ever, set him, ere he can be an intelligent worshipper, an acceptable servant, or an effectual witness.
{*The word "abominations" has reference to that which the Egyptians worshipped.}
It is not a question of being a child of God, and, as such, a saved person. Many of the children of God are very far from knowing the full results, as regards themselves, of the death and resurrection of Christ. They do not apprehend the precious truth, that the death of Christ has made an end of their sins for ever, and that they are the happy partakers of His resurrection life, with which sin can have nothing whatever to do. Christ became a curse for us, not, as some would teach us, by being born under the curse of a broken law, but by hanging on a tree. (Compare attentively Deut. 21: 23; Gal. 3: 13) We were under the curse, because we had not kept the law; but Christ, the perfect Man, having magnified the law and made it honourable, by the very fact of His obeying it perfectly, became a curse for us, by hanging on the tree. Thus, in His life He magnified God’s law; and in His death He bore our curse. There is, therefore, now, no guilt, no curse, no wrath, no condemnation for the believer; and, albeit, he must be manifested before the judgement-seat of Christ, he will find that judgement-seat every hit as friendly by and by, as the mercy-seat is now. It will make manifest the truth of his condition, namely, that there is nothing against him; what he is, it is God "that hath wrought him." He is God’s workmanship. He was taken up in a state of death and condemnation, and made just what God would have him to be. The Judge Himself has put away all his sins, and is his righteousness, so that the judgement-seat cannot but be friendly to him; yea, it will be the full, public, authoritative declaration to heaven, earth, and hell, that the one who is washed from his sins in the blood of the Lamb, is as clean as God can make him. (See John 5: 24; Rom. 8: 1; 2 Cor. 5: 5, 10, 11; Eph. 2: 10.) All that had to be done, God Himself has done it. He surely will not condemn His own work. The righteousness that was required, God Himself has provided it. He, surely, will not find any flaw therein. The light of the judgement seat will be bright enough to disperse every mist and cloud which might tend to obscure the matchless glories and eternal virtues which belong to the cross, and to show that the believer is "clean every whit." (John 13: 10; John 15: 3; Eph. 5: 27)
It is because these foundation-truths are not laid hold of in the simplicity of faith that many of the children of God complain of their lack of settled peace - the constant variation in their spiritual condition - the continual ups and downs in their experience. Every doubt in the heart of a Christian is a dishonour done to the word of God and the sacrifice of Christ. It is because he does not, even now, bask in the light which shall shine from the judgement-seat, that he is ever afflicted with a doubt or a fear. And yet those things which so many have to deplore - those fluctuation’s and waverings are but trifling consequences, comparatively, inasmuch as they merely affect their experience. The effect produced upon their worship, their service, and their testimony, is far more serious, inasmuch as the Lord’s honour is concerned. But, alas ! this latter is but little thought of, generally speaking, simply because personal salvation is the grand object - the aim and end, with the majority of professing Christians. We are prone to look upon everything that affects ourselves as essential; whereas, all that merely affects the glory of Christ in and by us is counted non-essential.
However, it is well to see with distinctness, that the same truth which gives the soul settled peace, puts it also into the position of intelligent worship, acceptable service, and effectual testimony. In the fifteenth chapter of 1 Corinthians, the apostle sets forth the death and resurrection of Christ as the grand foundation of everything. "Moreover brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; by which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures, and that he was buried, and that he rose again the third day according to the scriptures." (Ver. 1-4) Here is the gospel, in one brief and comprehensive statement. A dead and risen Christ is the ground-work of salvation. "He was delivered for our offences, and raised again for our justification." (Rom. 4: 25) To see Jesus, by the eye of faith, nailed to the cross, and seated on the throne, must give solid peace to the conscience and perfect liberty to the heart. We can look into the tomb and see it empty; we can look up to the throne, and see it occupied, and go on our way rejoicing. The Lord Jesus settled everything on the cross on behalf of His people; and the proof of this settlement is that He is now at the right hand of God. A risen Christ is the eternal proof of an accomplished redemption; and if redemption is an accomplished fact, the believer’s peace is a settled reality. We did not make peace and never could make it; indeed, any effort on our part to make peace could only tend more fully to manifest us as peace breakers. But Christ, having made peace by the blood of His cross, has taken His scat on high, triumphant over every enemy. By Him God preaches peace. The Lord of the gospel conveys this peace; and the soul that believes the gospel has peace - settled peace before God, for Christ is his peace. (See Acts 10: 36; Rom. 5: 1; Eph. 2: 14; Col. 1: 20.) In this way, God has not only satisfied His own claims, but, in so doing, He has found out a divinely-righteous vent through which His boundless affections may flow down to the guiltiest of Adam’s guilty progeny.
Then, as to the practical result of all this. The cross of Christ has not only put away the believer’s sins, but also dissolved for ever His connection with the world; and, on the ground of this, he is privileged to regard the world as a crucified thing, and to be regarded by it as a crucified one. Thus it stands with the believer and the world. It is crucified to him and he to it. This is the real, dignified position of every true Christian. The world’s judgement about Christ was expressed in the position in which it deliberately placed Him. It got its choice as to whether it would have a murderer or Christ. It allowed the murderer to go free, but nailed Christ to the cross, between two thieves. Now, if the believer walks in the footprints of Christ - if he drinks into, and manifests, His spirit, he will occupy the very same place in the world’s estimation; and, in this way, he will not merely know that, as to standing before God, he is crucified with Christ, but be led to realise it in his walk and experience every day.
But while the cross has thus effectually cut the connection between the believer and the world, the resurrection has brought him into the power of new ties and associations. If, in the cross, we see the world’s judgement about Christ, in resurrection we see God’s judgement. The world crucified Him; but "God hath highly exalted him." Man gave Him the very lowest, God the very highest, place; and, inasmuch as the believer is called into full fellowship with God, in his thoughts about Christ, he is enabled to turn the tables upon the world, and look upon it as a crucified thing. If, therefore, the believer is on one cross and the world on another, the moral distance between the two is vast indeed. And if it is vast in principle, so should it be in practice. The world and the Christian should have absolutely nothing in common; nor will they, except so far as he denies his Lord and Master. The believer proves himself false to Christ, to the very same degree that he has fellowship with the world.
All this is plain enough; but, my beloved Christian reader, where does it put us as regards this world? Truly, it puts us outside and that completely. We are dead to the world and alive with Christ. We are at once partakers of His rejection by earth and His acceptance in heaven; and the joy of the latter makes us count as nothing the trial connected with the former. To be cast out of earth, without knowing that I have a place and a portion on high, would be intolerable; but when the glories of heaven fill the soul’s vision, a little of earth goes a great way.
But some may feel led to ask, "What is the world?" It would be difficult to find a term more inaccurately defined than "world," or "worldliness;" for we are generally disposed to make worldliness begin a point or two above where we are ourselves. The Word of God, however, has, with perfect precision, defined what" the world" is, when it marks it as that which is "not of the Father." Hence, the deeper my fellowship with the Father, the keener will be my sense of what is worldly. This is the divine way of teaching. The more you delight in the Father’s love, the more you reject the world. But who reveals the Father The Son. How? By the power of the Holy Ghost. Wherefore, the more I am enabled, in the power of an ungrieved Spirit, to drink in the Son’s revelation of the Father, the more accurate does my judgement become as to what is of the world. It is as the limits of God’s kingdom expand in the heart, that the judgement as to worldliness becomes refined. You can hardly attempt to define worldliness. It is, as some one has said, "shaded off gradually from white to jet black." This is most true. You cannot place a bound and say, "here is where worldliness begins;" but the keen and exquisite sensibilities of the divine nature recoil from it; and all we need is, to walk in the power of that nature, in order to keep aloof from every form of worldliness. "Walk in the Spirit, and ye shall not fulfil the lusts of the flesh." Walk with God, and ye shall not walk with the world. Cold distinctions and rigid rules will avail nothing. The power of the divine life is what we want. We want to understand the meaning and spiritual application of the "three days’ journey into the wilderness" whereby we are separated for ever, not only from Egypt’s brick-kilns and taskmasters, but also from its temples and altars.
Pharaoh’s second objection partook very much of the character and tendency of the first. "And Pharaoh said, I will let you go, that ye may sacrifice to the Lord your God in the wilderness; only ye shall not go very far away." (Ex. 8: 28) If he could not keep them in Egypt, he would at least seek to keep them near it, so that he might act upon them by its varied influences. In this way, they might be brought back again. and the testimony more effectually quashed than if they had never left Egypt at all. There is always much more serious damage done to the cause of Christ by persons seeming to give up the world and returning to it again, than if they had remained entirely of it; for they virtually confess that, having tried heavenly things, they have discovered that earthly things are better and more satisfying.
Nor is this all. The moral effect of truth upon the conscience of unconverted people is sadly interfered with, by the example of professors going back again into those things which they seemed to have left. Not that such cases afford the slightest warrant to any one for the rejection of God’s truth, inasmuch as each one is personally responsible and will have to give account of himself to God. Still, however, the effect in this, as well as in everything else, is bad. " For if after they have escaped the pollutions of the world, through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein and overcome, the latter end is worse with them than the beginning. For it would have been better for them not to hare known the way of righteousness than, after they have known it, to turn from the holy commandment delivered unto them.(2 Peter 2: 20, 21.)
Wherefore, if people do not "go very far away," they had better not go at all. The enemy knew this well; and hence his second objection. The maintenance of a border position suits his purpose amazingly. Those who occupy this ground are neither one thing nor the other; and, in point of fact, whatever influence they possess, tells entirely in the wrong direction.
It is deeply important to see that Satan’s design, in all these objections, was to hinder that testimony to the name of the God of Israel, which could only be rendered by a "three days’ journey into the wilderness." This was, in good truth, going "very far away." It was much farther than Pharaoh could form any idea of, or than he could follow them. And oh! how happy it would be if all who profess to set out from Egypt would really, in the spirit of their minds and in the tone of their character, go thus far away from it I if they would intelligently recognise the cross and grave of Christ as forming the boundary between them and the world! No man, in the mere energy of nature, can take this ground. The Psalmist could say," Enter not into judgement with thy servant, for in thy sight shall no man living be justified." (Ps. 143: 2) So also is it with regard to true and effectual separation from the world. "No man living" can enter into it. It is only as "dead with Christ,’’ and "risen again with him, through faith of the operation of God," that any one can either be "justified" before God, or separated from the world This is what we may all going " very far away. May all who profess and call themselves Christians go thus far! Then will their lamp yield a steady light. Then would their trumpet give a certain sound. Their path would be elevated; their experience deep and rich. Their peace would flow as a river; their affections would be heavenly and their garments unspotted. And, far above all, the name of the Lord Jesus Christ would be magnified in them, by the power of the Holy Ghost, according to the will of God their Father.
The third objection demands our most special attention. "And Moses and Aaron were brought again unto Pharaoh: and he said unto them, go, serve the Lord your God; but who are they that shall go? And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds, will we go: for we must hold a feast unto the Lord. And he said unto them, Let the Lord be so with you, as I will let you go and your little ones: look to it; for evil is before you. Not so; go now ye that are men, and serve the Lord; for that ye did desire. And they were driven out from Pharaoh’s presence." (Ex. 10: 8-11) Here again we have the enemy aiming a deadly blow at the testimony to the name of the God of Israel. Parents in the wilderness and their children in Egypt! Terrible anomaly! This would only have been a half deliverance, at once useless to Israel and dishonouring to Israel’s God. This could not be. If the children remained in Egypt, the parents could not possibly be said to have left it, inasmuch as their children were part of themselves. The most that could be said in such a case was, that in part they were serving Jehovah, and in part Pharaoh. But Jehovah could have no part with Pharaoh. He should either have all or nothing. This is a weighty principle for Christian parents. May we lay it deeply to heart! It is our happy privilege to count on God for our children, and to "bring them up in the nurture and admonition of the Lord." (Eph. 6) We should not be satisfied with any other portion for" Our little ones" than that which we ourselves enjoy.
Pharaoh’s fourth and last objection had reference to the flocks and herds. "And Pharaoh called unto Moses, and said, Go ye, serve the Lord; only let your flocks and herds be stayed: let your little ones also go with you." (Ex. 10: 24.) With what perseverance did Satan dispute every inch of Israel’s way out of the land of Egypt! He first sought to keep them in the land, then to keep them near the land, next to keep part of themselves in the land, and, finally, when he could not succeed in any of these three, he sought to send them forth without any ability to serve the Lord. If he could not keep the servants, he would seek to keep their ability to serve, which would answer much the same end. If he could not induce them to sacrifice in the land, he would send them out of the land without sacrifices.
In Moses’ reply to this last objection, we are furnished with a fine statement of the Lord’s paramount claim upon His people and all pertaining to them. "And Moses said, Thou must give us also sacrifices and burnt offerings, that we may sacrifice unto the Lord our God. Our cattle also shall go with us; there shall not an hoof be left behind: for thereof must we take to serve the Lord our God; and we know not with what we must serve the Lord until we come. thither." (Ver. 25, 26) It is only when the people of God take their stand, in simple Childlike faith, upon that elevated ground, on which death and resurrection set them, that they can have anything like an adequate sense of His claims upon them. "We know not with what we must serve the Lord until we come thither." That is, they had no knowledge of the divine claim or their responsibility, until they had gone "three days’ journey." These things could not be known amid the dense and polluted atmosphere of Egypt. Redemption must be known as an accomplished fact, ere: there can be any just or full perception of responsibility. All this is perfect and beautiful. "If any man will do his will, he shall know of the doctrine." I must be up out of Egypt, in the power of death and resurrection, and then, but not until then, shall I know what the Lord’s service really is. It is when we take our stand, by faith, in that "large room," that wealthy place into which the precious blood of Christ introduces us; when we look around us and survey the rich, rare, and manifold results of redeeming love; when we gaze upon the Person of Him who has brought us into this place, and endowed us with these riches, then we are constrained to say, in the language of one of our own poets,
"Were the whole realm of nature mine,
That were an offering far too small;
Love so amazing, so divine,
Demands my heart, my life, my all."
"There shall not an hoof be left behind." Noble words! Egypt is not the place for ought that pertains to God’s redeemed. He is worthy of all, "body, soul, and spirit;" all we are and all we have belongs to Him. "We are not our own, we are bought with a price;" and it is our happy privilege to consecrate ourselves and all that we possess to Him whose we are, and whom we are called to serve. There is nought of a legal spirit in this. The words, "until we come thither," furnish a divine guard against this horrible evil. We have travelled the "three days’ journey," ere a word concerning sacrifice can be heard or understood. We are put in full and undisputed possession of resurrection life and eternal righteousness. We have left that land of death and darkness; we have been brought to God Himself, so that we may enjoy Him, in the energy of that life with which we are endowed, and in the sphere of righteousness in which we are placed: thus it is our joy to serve. There is not an affection in the heart of which He is not worthy; there is not a sacrifice in all the flock too costly for His altar. The more closely we walk with Him, the more we shall esteem it to be our meat and drink to do His blessed will. The believer counts it his highest privilege to serve the Lord. He delights in every exercise and every manifestation of the divine nature. He does not move up and down with a grievous yoke upon his neck, or an intolerable weight upon his shoulder. The yoke is broken "because of the anointing," the burden has been for ever removed, by the blood of the cross, while he himself walks abroad, "redeemed, regenerated, and disenthralled," in pursuance of those soul-stirring words, "LET MY PEOPLE GO."
NOTE. - We shall consider the contents of Ex. 11 in connection with the security of Israel, under the shelter of the blood of the paschal lamb.
C. H. Mackintosh, Notes on the Pentateuch — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1, 2, 3, 5, 6, 7, 8, 9, 10, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 31, 32 Vers. 1-7. THE SECOND PLAGUE. After an interval which…
Vers. 1-7. THE SECOND PLAGUE. After an interval which there are no means of estimating, the second plague followed the first. Again, while the main purpose of the plague was to punish the nation by which Israel had been so long oppressed, the secondary object of throwing contempt upon their, religion was main-rained. Frogs were among the Egyptian sacred animals. One of their deities, Heka, was a frog-headed goddess; and they seem to have regarded the frog as a sacred emblem of creative power. The great multiplication of frogs, whereby they became an annoyance and a curse, was a trial and strain to the entire Egyptian religious system. The Egyptians might not kill them; yet they destroyed all their comfort, all their happiness. Their animal-worship was thus proved absurd and ridiculous. They were obliged to respect the creatures which they hated to preserve the animals they would fain have swept from the face of the earth. It is perhaps somewhat difficult for modern Europeans to imagine the plague that frogs might be. The peculiar kind, which has the scientific name of Rana Mosaica, resembles our toad, and is a disgusting object, which crawls rather than leaps, and croaks perpetually. To have the whole country filled with these disgusting reptiles, to be unable to walk in the streets without treading on them, to find them not only occupying one"s doorstep but in possession of one"s house, in one"s bed-chamber, and upon one"s bed, to hear their dismal croak perpetually, to see nothing but their loathsome forms whithersoever one looked, to be in perpetual contact with them and feel the repulsion of their cold, rough, clammy skin, would be perhaps as severe a punishment as can well be conceived. Nations are known to have deserted their homes, and fled to a foreign land to escape from it. "In Paeonia and Dardania,"says Phoenias, a disciple of Aristotle, "there appeared once suddenly such a number of frogs, that they filled the houses and the streets. Therefore as killing them, or shutting the doors, was of no avail; as even the vessels were full of them, the water infected, and all food uneatable; as they could scarcely set their foot upon the ground without treading on heaps of them, and as they were vexed by the smell of the great numbers which died they fled from that region altogether"(Eustath. ad Horn. Il. 1 p. 35). In Egypt, the young frogs come out of the waters in the month of September, when the inundation is beginning to subside. Even now they sometimes amount to a severe visitation.
Go unto Pharaoh. The second plague is given simply as a plague, not as a sign. It is first threatened (ver. 2), and then accomplished (ver. 6), an interval being allowed, that Pharaoh might change his mind, and escape the plague, if he chose.
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HOMILETICS.
Vers. 1-8. God can scourge men beyond endurance with a whip of straw.
A frog seems an innocent and harmless reptile enough, not pleasing nor attractive, but scarcely calculated to cause much suffering. When the Egyptians made frogs sacred, they had no notion of one day finding them an intolerable annoyance. But God can make, of the least of his creatures, a weapon to wound, a whip to scourge men. Minute microscopic fungi and entozoa destroy crops and wither up the human frame. Huge ships are utterly ruined by the working of the Teredo navalis. White ants bring down houses. And so, on this occasion, poor weak frogs made the lives of the Egyptians a burthen to them. Forced to tread on them as they walked, to feel them crawling upon their naked feet, to see them covering the floors of their chambers and the soft cushions of their beds, finding them in their ovens, their kneading-troughs, the culinary and other vessels, scarcely able to keep them out of their food, always hearing their melancholy croak, the unfortunate wretches had not a moment"s comfort or peace. Constant dropping wears out a stone. A trivial annoyance becomes intolerable by repetition and persistence. Thus, even the obdurate Pharaoh, who had borne the first plague till God chose to remove it without a symptom of yielding, is cowed by the second plague, and "calls for Moses and Aaron"(ver. 8).
HOMILIES BY J. ORR Vers. 1-39. Three plagues frogs, lice, flies.
On the precise character of these three plagues, see the exposition. They are to be viewed in their relation to the Egyptians.
1. As an intensification of the natural plagues of the land.
2. As a proof of the almightiness of Jehovah, (see on Exo_7:17) and of the folly of further contest with him (vers. 10, 22).
1. As a demonstration of the vanity of the idols. The Egyptian gods wereutterly powerless to aid their worshippers. There was not the shadow of help to be derived from them. This was the more remarkable that several of the gods were worshipped as protectors from the very classes of plagues which were here brought upon the country. There were fly-gods, to protect against flies, deities to protect against frogs, etc. And the defeat of the idols was remarkable from this other fact, that several of the agents employed as scourges of Egypt were themselves ranked as deities. This was the case with the river, and with many of the creatures, e.g. the beetle, probably included under "flies.
2. The removal of the plagues when Pharaoh showed signs of submission,was a proof of God"s mercy, and a token to the monarch of his sincerity in his dealings with him generally. Taken in connection with Pharaoh"s behaviour under them, the three plagues read us valuable lessons. They teach
I THE SUPREMACY OF GOD in THE KINGDOM OF NATURE. All creatures, all agencies, are under his control. They come and go, march and countermarch, act in separation or combination, at his pleasure. He sent the hornets before the Israelites to drive out the Amorites from their strong castles. (Exo_22:28) He frequently punished Israel by sending armies of locusts to devour the produce of the fields. (Joe 1, 2 Am 4) Jehovah was at the head of these armies, (Joe_2:11) and so was he at the head of the armies of frogs, gnats, flies, and other noxious insects that drove the Egyptians to a state of desperation. This is a striking thought, in as full accordance with a sound philosophy and with the facts presented to us in nature, as with the teaching of Christ, who bids us see the Father"s hand even in the fall of a sparrow. What account can be given, e.g. , of the minatory instincts of birds, save that suggested by this thought of Jehovah"s rule, regulating their motions, and guiding them in their long and perilous journeys. (Jer_8:7) He rules. He alone rules. "An idol is nothing". (1Co_8:4)
II THE IMPOTENCE OF MAN IN THE HANDS OF JEHOVAH.
1. God"s entire control of all things in creation gives him command of exhaustless resources for the punishment of his enemies. When the river was healed at the end of seven days, Pharaoh may have thought that his trouble had blown past that the plagues were at an end. But lo! a new plague is brought upon him, of which he had never dreamed, a plague of "frogs," also from the river. Then in swift successive strokes came the plagues of gnats, of mixed insects, of murrain of beasts, of boils, etc., each breaking out from some new and totally unexpected quarter. If ever the Egyptians thought, Surely the arrows in the quiver of this mighty god are at length all spent, they were speedily undeceived by the breaking forth upon them of some fresh plague. The Almighty"s quiver is not thus easily exhausted. There is at every stage in his chastisements an infinite reserve of power to chastise us further, and in new forms.
2. Natural agents are a frequent means by which God chastises the rebellious. It is really a truer philosophy which sees God behind all action of natural force, and all movements of the irrational creatures, than that which sees only second causes, only laws and instincts, and refuses to recognise the Supreme Orderer in their movements and combinations. There need be no scruple in acknowledging second causes, or even, in a sense, a reign of unvarying law; but the "laws" of nature are one thing, and the "course" of nature another, and this latter the Theist believes to be no more of chance than the former, while the Christian is taught to trace a Divine purpose and end in its minutest ramifications. Hail, snow, fire, and vapour; stormy wind; rain and thunder; insect and reptile life; plague and famine; disease in its myriad forms all are weapons in the hands of God by which he can fulfil his. righteous will to punish.
3. The minutest forms of life are used by God as his sorest scourges. Thomas Scott acutely remarks that the plagues would have been easier to bear, and would not have been felt to be so humiliating, had the agents in them been lions and tigers, or other animals of the nobler sort; or perhaps foreign enemies. There would at least have been dignity in succumbing to the attacks of hordes of powerful foes. But how intolerably humiliating to be conquered by shoals of frogs or by insignificant and contemptible creatures like lice and flies! Yet Pharaoh could more easily have contended with the former classes of enemies than with these latter. One army can charge another with at least some chance of success; and protection is possible against enemies that are of a size which admits of their being shot, hunted, trapped, or kept out by walls and defences; but nothing of this kind is possible with the minuter creatures. It was impossible to erect defences against locusts; and to this hour, man is helpless against their ravages. A stray Colorado beetle may be put to death; but if that form of life were developed to but a small extent among us, it would be impossible to shield ourselves effectually from its destructive operations. Numbers of diseases have now been traced to the presence of germs in the atmosphere and in our food and drink, and it is the very minuteness of these germs their microscopic and infinitesimal character which makes them so deadly and so difficult to cope with. When the potato disease appeared in 1846, nothing could be done to check its spread, and little can be done yet to guard against its assaults! The fungus is of a kind which eludes our efforts to deal with it. Plague and pestilence (Plague of London, Black Death, Cholera, etc.), while depending to a very large extent on material conditions for their development, yet seem connected in their origin with similar organic germs. In this whole wide region, accordingly, God has under his control potent invisible agencies, which ordinarily his providence keeps in check, but which at any hour might be converted into most terrific scourges. He has at command a literally exhaustless array of weapons with which to assail us, if we provoke his chastisements; armies countless in numbers, invisible in form, unseen in their modes of attack, and against which no weapons can be forged likely to secure safety. As knowledge advances, means are discovered for partially protecting ourselves against this or that disorder (sanitary science, vaccination, etc.); but just as, perhaps, we are beginning to think with the Egyptians that the evil day is past, some new plague develops itself (e.g. the potato murrain) of which formerly we had no conception. We are still in God"s hands and as helpless as ever. The "last days" will probably be marked by a singular intensification of natural plagues. (Luk_21:25; Rev_16:1-12)
III THE POSSIBILITIES OF RESISTANCE TO GOD THAT LIE IN HUMAN NATURE. It might have been judged impossible that, after being convinced, as Pharaoh at an early stage in these proceedings must have been, of the reality and power of the Being with whom he was contending that he was indeed Jehovah, the God of the whole earth the monarchshould still have persevered in his mad resistance. Twice, in the course of this chapter, he is brought to the point of acknowledging the futility of further opposition; yet, immediately on the plague being removed, he reverts to the policy of non-submission. He must have known that he had nothing to gain by it. If he was infatuated enough at first to think that the Almighty, having removed one plague, could not, or would not, send another, he must have been speedily disabused of that impression. It was no longer a question of self-interest with him, for the loss and pain caused by these successive plagues more than counterbalanced any gain he could hope to derive from the retention of the Israelites. Neither had he on his side, in opposition to this command of the Hebrews" God, the least shadow of right or reason, with which to sustain himself. Yet without one conceivable motive save that furnished by his own pride and obstinacy, and by hatred of the Being who was thus coercing him, Pharaoh continued to resist. Conquered for the moment, he returned to his defiant attitude the instant pressure was removed. And this defiant attitude he maintained, with increasing hardness of heart till the very end. Here then we see the possibility of a being finally resisting grace. It appals us to think of the possibilities of resistance to the Almighty thus tying in the constitution of our wills, but the fact is not to be ignored. It is a proof of our original greatness. It reveals to us our immortality. It shows us the possibility of a final loss of the soul. If it be thought that Gospel influences are certain to accomplish that which could not be expected by terrors and judgments, and that changes may be wrought in eternity, which cannot be wrought in time, we have to remember that an even worse hardening is possible under the dispensation of the Son and Spirit than was possible to Pharaoh, and that human nature in the future state is essentially the same as human nature now. No good reason can be shown why a will which resists all that God can do to subdue it here may not from the same motives resist all gracious influences brought to bear on it hereafter. No one, at least, looking to the possibilities of resistance manifested on earth, could guarantee that it will not do so. The tendency to a fixed state of the will in evil as in good, renders the possibility of an ultimate recovery of those who habitually resist light here extremely problematical, even on the grounds of philosophy. If we turn to Scripture, it is difficult to see what warrant we have to expect it. The dream of a future dispensation of grace, and of universal restoration, must find support somewhere else than in its statements. f we accept the plain teaching of Christ and the Apostles, there are those who will finally resist, and their number will not be few. The gift of will is a great, but it is also an infinitely perilous one. Even Dr. Farrar says, "I cannot tell whether some souls may not resist God for ever, and therefore may not be for ever shut out from his presence"(Mercy and Judgment, p. 485).
IV GOD"S READINESS TO BE ENTREATED OF THE SINNER. Though Pharaoh had hardened himself so obstinately, yet, on the first signs of his relenting, mercy was shown to him (ver. 9). There was on God"s part, even a hastening to be gracious. Pharaoh was taken at his word. He was trusted. No guarantees were taken from him that he would fulfil his word, save his simple promise. God might have delayed the removal of the plague till the actual order for Israel"s departure from the land had been given. But the plague was removed at once, that Pharaoh might be left to his freedom, and that his heart might be won by the exhibition of the divine goodness to him. And this was done, not merely on the first, but on the second occasion of his entreaty, and after his first promise had been broken (ver. 29). So willing is God to do the sinner every justice, and to grant him every opportunity, which may result in his salvation, lie does not wait for complete conversion, but welcomes in man the first signs of a disposition to return to Him. He is as plenteous in mercy as tie is severe in judgment, if mercy is despised.
V THE EFFECT OF CONTINUED IMPENITENCE IN PRODUCING INCREASED HARDNESS OF HEART. It is obvious from this chapter that Pharaoh was making rapid progress in hardening himself. Going back a stage or two, we can trace that progress in very marked degrees. We find him hardening himself
1. Against a miracle which was plainly from God, but which he tried topersuade himself was only a work of magic the conversion of the rod into a serpent.
2. Against a miracle which he knew to be from God, but against theinfluence of which his obstinacy enabled him to hold out the turning of the Nile into blood.
3. Against a miracle which he not only knew to be from God, but whichconvinced him of the hopelessness of further resistance, and which was removed from him at his own request the plague of frogs.
4. Against his own promise to release the Israelites.
5. Against a miracle which even his magicians failed to imitate, anddeclared to be the finger of God, (ver. 19) the plague of lice. Having broken his promise, Pharaoh now felt, probably, that he must brave it out.
6. Against a miracle which showed yet more distinctly that the work wasGod"s by the difference which was put between the Egyptians and the Israelites dwelling in Goshen the plague of flies (vers. 22, 23). This seems to have produced a powerful impression upon the king, and he again besought the removal of the plague.
7. Against a second solemn promise, and after being expressly warnedagainst deceitful dealing (ver. 29). As the result of all, Pharaoh was acquiring facility in hardening himself, was rapidly losing his susceptibility to truth, was becoming infatuated in his obstinacy, and was strengthening his will in the habit of resistance. Thus fatally does hardening make progress! J.O.
Vers. 1-16. The plague of frogs.
Observe on this plague, in addition to what has been said above.
I PHARAOH"S HARDNESS UNDER THE FIRST PLAGUE WROUGHT NO ESCAPE, EITHER FROM THE DIVINE COMMAND OR FROM THE DIVINE POWER (ver. 1). He probably thought, now that the river was healed, that he had done with Jehovah"s demand, and perhaps congratulated himself that he had succeeded in holding out. But divine commands are not thus to be got rid of. They are not to be got rid of by resistance. They are not to be got rid of even by braving out the penalty. They come back and back to us, and always with the old alternative, obey, or incur new punishment. Our most furious opposition cannot rid us of the obligation of rendering to Jesus in the Gospel "the obedience of faith," nor shall we escape judgment if we refuse.
II THE SECOND PLAGUE INDUCED A SUBMISSION WHICH THE FIRST FAILED TO EXTORT (ver. 8). It was submission under compulsion, but it testified to a remarkable change in the king"s views about Moses and Jehovah. It was not long since he had been erecting himself in his pride in supreme defiance of both. Moses and Aaron he had treated as base-born slaves, and had ordered them back to their burdens. (Exo_5:4) He had scorned the message of their God, and had shown his contempt for it by heaping new insults on Jehovah"s worshippers. So impressed was even Moses by his lordly greatness, that he had shrunk from exposing himself to the proud king"s despite, lie thought it was useless for him to attempt to go to Pharaoh. Very different were Pharaoh"s ideas about Moses and Jehovah now he had been smitten by the invisible hand of this God with these two reeling blows, and already he was on his knees asking for deliverance. The vaunting sinner will change his views of the living God when once he falls into His hands.
III THE SECOND PLAGUE REVERSED THE RELATIONS OF MOSES AND PHARAOH, MAKING PHARAOH THE SUITOR, AND MOSES THE PERSON SUED TO (ver. 8). What a humiliation to this haughty monarch! How much better for himself had he yielded at first, and with a good grace, to the righteous demand made upon him! Nothing is gained by resistance to God, but ultimate pain and humiliation. As Pharaoh was humbled, so Moses was exalted, lie began to be "a god" to Pharaoh. Like reversals of the positions of the great ones of the world and despised servants of God have frequently been witnessed. Compare Paul and Felix; (Act_24:25) Paul and the centurion, in the shipwreck at Malta. (Ac 28)
IV THE SECOND PLAGUE RAISED MOSES TO NEW HONOURS BY MAKING HIS INTERCESSION THE MEDIUM OF DELIVERANCE (vers. 9-12). God might have removed the plague at Pharaoh"s simple request, conveyed to him by Moses. In point of fact, he made the intercession of Moses the condition and medium of it. The same thing is seen in the history of Elijah. (1Ki_18:41-46) This,
1. Put honour upon Moses.
2. Taught the value of "the effectual fervent prayer of a righteous (Gen_18:23-33; Jam_1:15-18)
1. Gave Moses himself a deeper interest in the event.
2. Trained him for the higher function of mediation on behalf of Israel. Itwould give him confidence in intercession, would enable him to realise the reality of his power with God, would help in developing the faculty of earnest and sustained prayer.
3. It shadowed forth the higher mediation. Pharaoh was so abandoned inevil, so insincere even in his repentance, that his request, as it were, could only become prevailing when taken up by a holier nature and presented as its own. This is the key to all spiritual intercession, and involves the principle which reaches its full expression in the mediation of our Saviour.
V THE REMOVAL OF THE PLAGUE RESULTED IN PHARAOH"S BREAKING OF HIS PROMISE, AND IN HIS FURTHER HARDENING. The severity of the plague had for the moment unmanned him. His power of further resistance had broken down. But the will to resist was not in the least altered, and when the plague was removed, his obstinate disposition reasserted itself, and produced new rebellion. Rage and pride must at this crisis have overpowered reason, as well as conscience, for Pharaoh could hardly doubt but that his breach of promise would bring new trouble upon him. He did, however, return to his contumacy, and by the act cut down another of the bridges which might have conducted him back to peace with God, and to safety and honour in his kingdom. Terror of any kind, the approach, perhaps, of death, or of what seems to threaten death, often produces quakings of soul, and transient repentances. If these are not followed up on recovery if recovery or escape is granted they react to induce a very special hardening. A heart seldom gets the better of vows made in a season of deep sorrow, and afterwards, with the return of health and prosperity, renounced.
VI MINOR LESSONS.
1. God"s visitations are not vague and general. They will find us out inevery sphere and department of our lives. His stroke will be felt in everything (vers. 3, 4).
2. The power of God"s servants (vers. 5, 6, 12, 13). The stretching out ofthe rod brought frogs on Egypt. The intercession of Moses removed them. The prayers of a good man are both to be feared and to be desired. Feared, if they are against us; desired, if they are for us. It is lawful to pray, not for the ruin of our enemies" souls, but for the discomfiture of their projects, and the overthrow of their ungodly schemes. (Rev_11:5, Rev_11:6)
3. The duty of courtesy, and of returning good for evil (vers. 9, 10). Moses, at the very time of his triumph over Pharaoh, treated him with studious respect, and was ready to pray, at his request, for the removal of the plague.
4. The power of life and death as vested in God (vers. 13, 14).
5. Man"s abuse of God"s kindness (ver. 15). A respite granted; therefore Pharaoh hardened himself. J.O. (cf. Rom_2:4)
HOMILIES BY D. YOUNG
Vers. 1-15. The seared plague: the frogs.
In intimating the first plague, Moses made no forms! demand upon Pharaoh to liberate Israel, though of course the demand was really contained in the intimation. But now as the second plague approaches, the formal demand once again is heard. Pharaoh is left for no long time without a distinct appeal which he must face either with consent or refusal. And so now Moses addresses him in the same words as on his first visit: "Let my people go." It is a challenge to the man who holds by violence and brute force that which is not his own. It is not a mere combat between potentate and potentate. "That they may serve me, awful is the wickedness of hindering God"s people from serving him.
I NOTICE THE CHARACTERISTICS OF THIS SECOND PLAGUE. Hitherto there has been something evidently sublime in God"s treatment of Pharaoh. God"s treatment is of course always sublime; but up to this point even Pharaoh must have felt that he was being treated as a king ought to be treated. The messengers of Jehovah were only mean men in appearance, but the first plague itself was certainly an impressive one. We may imagine that Pharaoh would even say to himself with a sort of proud satisfaction, "How great my power must be when all the waters of my land are turned to blood in order to coerce me." He would feel flattered by what we may call the dignity of the attack upon him. But now observe how God changes his mode of working, and proceeds to use little things to humiliate Pharaoh. As he uses those who are reckoned the feeble and contemptible among men, so he uses the feeble and contemptible among the lower creation. He sends out frogs all over the land of Egypt. If only it had been an incursion of lions from the desert, roaring through the streets of the city and tearing down the people, or if it had been a host of mighty beasts trampling down his fields, then Pharaoh would have felt there was dignity in such a mode of attack; but frogs! frogs followed by gnats, and gnats by flies! A plague to be made out of frogs seems almost too absurd to think of; and yet we see from the event that these despised little creatures forced Pharaoh to an appeal which not all the evident sublimity of the first plague could extort. More curses could come out of the river than the conversion of it into blood. This plague of the frogs we may judge to have been felt as inconvenient and irritating rather than dangerous. How ridiculous it must have been to have these agile little animals, millions of them, finding their way everywhere. No place safe from them, not even the well-guarded chambers of Pharaoh himself. Here was a plague that did not wait for the people to make acquaintance with it, as when they went to the streams and pools and found them blood. It forced itself upon them by day and by night, as they sat at their meals and as they lay in their beds. The thing that is constantly inconvenient and troublesome, may bring a man to his knees sooner even than a peril which more closely concerns his life.
II THUS WE COME TO OBSERVE PHARAOH"S FIRST SIGN OF YIELDING. Notice that as to what will actually have power to produce a certain result, God is a far better judge than we can be. We should have said, "put the frogs first and the blood afterwards; Pharaoh will yield to the blood what he will not yield to the frogs." But when it comes to a trial, it is quite the contrary. The frogs are so tormenting that they must be got rid of, even at a cost of a humiliating promise. Not even the success of the magicians in bringing up frogs, makes the torment more endurable; and so, perhaps somewhat to the astonishment of Moses, who might hardly expect such a sudden change, Pharaoh makes a promise in the most general terms to let the people forth for sacrifice. But mark, the moment Moses begins to press him and fix for a day, he procrastinates. The moment there is any relaxation of pressure upon him, he takes advantage of it. Already he begins to show that he will yield as little as he can. Give him a chance of fixing his time, and he naturally says "to-morrow." Unpleasant things are always put off until to-morrow, either on a supposition that the unpleasantness may be diminished, or on a chance that it may be escaped altogether. And then when to-morrow comes, "to-morrow" is again the cry. Notice that Moses complies with Pharaoh"s wish for this slight delay. One day is nothing so far as Israel is concerned. They can easily wait, if only the granting of this one day will make Pharaoh"s yielding more agreeable to himself. God never humiliates for the sake of humiliating. He chooses the humiliation of his enemies as when he sends a plague of frogs, because it is the most effectual means to his own ends. But the moment there is a profession of repentance, the humiliation stops, and opportunity is given to make the profession a reality. Y.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 15, 16, 20, 25 The frogs came up.
Exo_8:1-14
The frogs came up.
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The procession of frogs
I. The creatures that were to come. The frogs of Egypt distinguished for five things. Their ash colour dotted with green spots; changed their colour when alarmed; small; crawled like toads; made a singular, some say an abominable noise, both under the water and on the land.
II. The places to which the creatures did come.
III. The power which caused the creatures to come. As the changing of the Nile showed that all the elements of nature were under the control of God, so the coming of the frogs to the land of Egypt proved that the animal parts of creation were under His control.
IV. The purposes for which the creatures came.
1. On account of pride (Exo_8:2). God still abhors pride, and ever will. Can chastise the proud in a similar way. Can send disease to the pretty face; take away the idols, money, dress, friends; weakness to either body or mind; death to the unbroken circle. Walk humbly with thy God.
2. On account of superstition. Because the rising of the sun made wild beasts retire, the Egyptians looked on them as emblems of the suns power. Because the croaking of frogs helped travellers in a desert to discover waters, the Egyptians held them in some reverence. Regarded the frog also as sacred to the Nymphs and Muses. Called attendants upon the deities of streams and fountains. To correct this wrong and extravagant notion about frogs, the Lord sent them over all the land. We should be careful about the objects we love and hate, esteem and disesteem, revere and abhor.
V. The kings request to have the creatures removed granted. (A. McAuslane, D. D.)
Lessons
1. Where the first judgment moveth not, the second may make sinners yield.
2. Vengeance makes wicked men call for Gods messengers who have despised them.
3. Gods judgments may work scornful oppressors to intreat the despised ministers of God.
4. Jehovahs judgments may and will make proudest potentates to acknowledge Him.
5. In the confession of the wicked God only can take away their judgments.
6. Wicked oppressors themselves do acknowledge that mercy from Jehovah cometh by the prayer of His.
7. Under sense of judgment persecutors may promise liberty of persons and consciences to the Church.
8. Such forced promises are seldom made good by such oppressors (Exo_8:8). (G. Hughes, B. D.)
The plague of frogs; or, the socially great smitten with the supremely contemptible
I. That the socially great sometimes provoke the judgments of God.
1. That the socially great provoke the judgments of God by rejecting His claims.
2. By slighting His servants.
3. By rejecting His credentials of truth and duty.
II. That the socially great have no means whereby to resist the judgments of God.
1. This judgment was afflictive, loathsome, extensive, irresistible.
2. This judgment yields not to social position, wealth, authority, force.
III. That the socially great often involve others less guilty in the retribution they invite.
IV. That the socially great are always surrounded by those who are willing to strengthen them in opposition to the Divine claims. Lessons:
1. That the socially great ought to be in sympathy with the requirements of God.
2. That the socially great ought to know better than provoke the wrath of the Great King.
3. That social position will not avert the retributions of God. (J. S. Exell, M. A.)
Superstitions respecting frogs
There is no doubt that frogs were in Egypt the objects of some kind of superstitious regard. It is difficult to say whether they were most reverenced or feared, but, either as good agents or evil, they were numbered among the sacred animals of the Egyptians. The magicians used them in their divinations, and pretended to foretell future events by the changes and swellings which these creatures undergo. Frogs were supposed to be generated from the mud of the river. A frog sitting upon the sacred lotus was symbolical of the return of the Nile to its bed after the inundations. The name Chrur, which seems to have been derived from the sound of its croaking, was also used, with only a slight variation, Hhrur, to denote the Nile descending. Seated upon a date-stone, with a young palm-leaf rising from its back, it was a type of man in embryo. The importance attached to the frog in some parts of Egypt is further apparent from its having been embalmed and honoured with burial in the tombs of Thebes; and from its frequent appearance upon the monuments and inscriptions. Among the former is the god Pthah, having the head of a frog, and representing the creative power of the deity; there is also a frog headed goddess named Heka, who was worshipped in the district of Sah, as the wife of Chnum, the god of the cataracts, and to whose favour the annual overflow of the Nile, with all the benefits which followed, was ascribed. Plutarch says the frog was an emblem of the sun, and that the brazen palm tree at Delphi, sacred to Apollo or Osiris, had a great number of frogs engraved upon its base. In hieroglyphics the frog is an emblem of fecundity, an idea which arose naturally from its connection with the river. As the wealth and prosperity of Egypt depended upon the annual overflowing of the Nile, it is not surprising that the people of that land, who seem in every possible instance to have worshipped and served the creature more than the Creator, should have ascribed peculiar honour to the frogs, which abounded most in the time of the inundations; they may have regarded them as in some sense the authors of their benefits, or rather as beneficent agents sent forth by their sacred river to assist and direct its fertilizing process. But it is probable that the sacred character of these animals was attributable, in some parts of Egypt at least, to the fears entertained for them by the Egyptians, as spirits of evil. There are even now in Africa tribes of ignorant heathen, worshippers of devils, who bow down before the most hideous images they can invent or fashion, and call upon them with abject supplications, in order to propitiate their fetish, and to turn aside the evils he might bring upon them. St. John, in the book of Revelation, represents the frog as an evil spirit; and his emblems were generally derived from symbolical ideas which prevailed of old (Rev_16:13). Such probably were the frogs which the magicians of Egypt brought forth in opposition to Moses, spirits of devils. Satan, who had greater license and a wider range in those dark times and places than he has now, sent out his demons in this form, at the call of his false prophets, to confirm the Egyptians in their rebellion against God; and the magicians did so with their enchantments, and brought up frogs upon the land of Egypt (Exo_8:7). Whether the Egyptians looked upon these reptiles as benefactors, or dreaded them as ministers of evil, the wonderful plague with which they were now afflicted was a judgment against them for their miserable superstition, and a sign which they could scarcely fail to understand. Fond as they were of a multitude of deities, here were more than they could wish for or endure. David says: He sent frogs among them, which destroyed them (Psa_78:45): it was not a mere inconvenience, therefore, but a real punishment; yet we may suppose the Egyptians would not venture to kill or even to resist their sacred tormentors. So terrible and wide-spread was the evil, that we find traces of it in the oldest historians, whose accounts, being derived only from tradition, are inaccurate as to place and people, but founded, we may suppose, upon the realities which are here recorded. Diodorus tells us of a people called Autariats, who were forced by frogs bred in the clouds, which poured down upon them instead of rain, to forsake their country (1. iii. c. 30); Pliny tells a similar story of the inhabitants of a district in Gaul. The fact that the frogs of Egypt were sent upon the people by Gods command would naturally lead to the idea of their descent from the clouds; while the exodus, both of Israelites and Egyptians, which followed soon afterwards, might give occasion to the story that the people were driven out of their country by the plague. (T. S. Millington.)
To-morrow.
To-morrow (for close of year)
We have arrived at another milestone on the journey of life. How many more we have to pass before we reach our journeys end we cannot say; for, unlike the milestones by the roadside, which not only tell the traveller how far he has travelled but how much farther off his destination is; our passing years are milestones which only point backwards. In the face of this terrible uncertainty, then, how foolish it is to echo the word of Pharaoh and say, To-morrow.
1. In postponing the day of salvation, we are postponing our own happiness. Think of the madness of Pharaoh, enduring another night of the frogs when he could obtain instant release from them. And yet he was no more mad than the sinner is who postpones his salvation from day to day. His sins are more numerous and nauseous than the frogs of Egypt. They swarm everywhere; they leave their slime upon everything; they spawn in the dark corners of his heart; he is plagued with them, and can get no peace.
2. In this procrastination we are flying in the face of Gods clearest warnings. Ten times over Gods warnings were repeated to Pharaoh before the final destruction came; but even this is not the limit of His longsuffering to usward. His warnings are often uttered a hundred times over to us before the final crash. Yet many pay no heed to them. They are startled for a while, and give a passing thought to their souls, only to sweep away such thoughts in worldliness again, and cry To-morrow! I will think of this to-morrow. A traveller from India thus relates some of the experiences of his voyage:--Flocks of greedy albatrosses and cape-pigeons crowded around the ships stern. A hook was baited with fat, and upwards of a dozen albatrosses rushed at it instantly; and as one after another was being hauled on deck, the remainder, regardless alike of the struggles of the captured anti the vociferations of the crew, kept swimming about the stern. Not even the birds which were indifferently hooked, and made their escape, desisted from seizing the bait a second time. Poor, foolish birds, to disregard the death-struggles of so many of their companions and their own experience of the sharpness of the hook! Poor, foolish men, to disregard more terrible warnings still, to procrastinate in spite of the sudden destruction of so many of their companions in the ways of sin and the sharp trials that God has sent to urge them to escape the like destruction:
3. In putting off the great question of salvation till to-morrow, we forget that tomorrow will in all probability see us harder-hearted than to-day. Pharaoh was softened while he was plague-stricken. He seemed even near becoming a worshipper of the true God, for he said to Moses, Intreat the Lord for me. But when the warning was past, and the morrow came, he relapsed into his old hardhearted enmity towards God; all the harder for his temporary softening. Transient impressions are terribly dangerous. If you take the red-hot metal and plunge it into cold water, you make it harder than it was before. So it was with the heart of Pharaoh; so it is with our hearts too. (G. A. Sowter, M. A.)
The folly of delaying till tomorrow
To-morrow! has been the cry for years. Serious intentions enough have been formed; but serious intentions, formed only to be forgotten, are but paving a religious way to hell. A sea captain tells how he fell in with the Central America on the very evening when she went down. He relates how that, having hailed her, Captain Hernden replied, I am sinking! Had you not better send your passengers on board of us? said the captain. Will you stand by me till morning? was Captain Herndens reply. Ill try, said the captain; but had you not better send your passengers on board at once? Stand by me till morning! was the only answer. The captain did his utmost to stand by the ill-fated ship, but mid the darkness of the night and the force of the tempest he saw the Central America no more, and subsequently received information apprised him that within an hour of that time she went down in the wild Atlantic. What a pity that poor Captain Hernden would put off till the next day that which might have been done that night. But though he doubtless had, to him, some sufficient reason for the course he pursued, that cannot be said of those who neglect the great salvation.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1
CHAPTER VIII.
THE SECOND PLAGUE.
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Exo_8:1-15.
Although Pharaoh had warning of the first plague, no appeal was made to him to avert it by submission. But before the plague of frogs he was distinctly commanded, "Let My people go." It is an advancing lesson. He has felt the power of Jehovah: now he is to connect, even more closely, his suffering with his disobedience; and when this is accomplished, the third plague will break upon him unannounced--a loud challenge to his conscience to become itself his judge.
The plague of frogs was far greater than our experience helps us to imagine. At least two cases are on record of a people being driven to abandon their settlements because they had become intolerable; "as even the vessels were full of them, the water infested and the food uneatable, as they could scarcely set their feet on the ground without treading on heaps of them, and as they were vexed by the smell of the great multitude that died, they fled from that region."
The Egyptian species known to science as the Rana Mosaica, and still called by the uncommon epithet here employed, is peculiarly repulsive, and peculiarly noisy too. The superstition which adored a frog as the "Queen of the two Worlds," and placed it upon the sacred lotus-leaf, would make it impossible for an Egyptian to adopt even such forlorn measures of self-defence as might suggest themselves. It was an unclean pest against which he was entirely helpless, and it extended the power of his enemy from the river to the land. The range of the grievance is dwelt upon in the warning: "they shall come up and enter into thine house, and into thy bedchamber, and upon thy bed ... and into thine ovens, and into thy kneading-troughs" (Exo_8:3). The most sequestered and the dryest spots alike would swarm with them, thrust forward into the most unsuitable places by the multitude behind.
Thus Pharaoh himself had to share, far more than in the first plague, the misery of his humblest subjects; and, although again his magicians imitated Aaron upon some small prepared plot, and amid circumstances which made it easier to exhibit frogs than to exclude them, yet there was no comfort in such puerile emulation, and they offered no hope of relieving him. From the gods that were only vanities, he turned to Jehovah, and abased himself to ask the intercession of Moses: "Intreat Jehovah that He take away the frogs from me and from my people; and I will let the people go."
The assurance would have been a hopeful one, if only the sense of inconvenience were the same as the sense of sin. But when we wonder at the relapses of men who were penitent upon sick-beds or in adversity, as soon as their trouble is at an end, we are blind to this distinction. Pain is sometimes obviously due to ourselves, and it is natural to blame the conduct which led to it. But if we blame it only for being disastrous, we cannot hope that the fruits of the Spirit will result from a sensation of the flesh. It was so with Pharaoh, as doubtless Moses expected, since God had not yet exhausted His predicted works of retribution. This anticipated fraud is much the simplest explanation of the difficult phrase, "Have thou this glory over me."
It is sometimes explained as an expression of courtesy--"I obey thee as a superior"; which does not occur elsewhere, because it is not Hebrew but Egyptian. But this suavity is quite alien to the spirit of the narrative, in which Moses, however courteous, represents an offended God. It is more natural to take it as an open declaration that he was being imposed upon, yet would grant to the king whatever advantage the fraud implied. And to make the coming relief more clearly the action of the Lord, to shut out every possibility that magician or priest should claim the honour, he bade the king name an hour at which the plague should cease.
If the frogs passed away at once, the relief might chance to be a natural one; and Pharaoh doubtless conceived that elaborate and long protracted intercessions were necessary for his deliverance. Accordingly he fixed a future period, yet as near as he perhaps thought possible; and Moses, without any express authority, promised him that it should be so. Therefore he "cried unto the Lord," and the frogs did not retreat into the river, but suddenly died where they were, and filled the unhappy land with a new horror in their decay.
But "when Pharaoh saw that there was respite, he made his heart heavy and hearkened not unto them." It is a graphic sentence: it implies rather than affirms their indignant remonstrances, and the sullen, dull, spiritless obstinacy with which he held his base and unkingly purpose.
THE THIRD PLAGUE.
Exo_8:16-19.
There is no sufficient reason for discarding the ordinary opinion of this plague. Gnats have been suggested (with beetles instead of flies for the fourth, since gnats and flies would scarcely make two several judgments), but these, which spring from marshy ground, would unfitly be connected with the dust whence Aaron was to evoke the pest. Sir Samuel Baker, on the other hand, has said of modern Egypt that "it seemed as if the very dust were turned into lice" (quoted in Speaker's Commentary in loco).
Two features in this plague deserve attention. It came without any warning whatever. The faithless king who gave his word and broke it found himself involved in fresh miseries without an opportunity of humbling himself again. He was flung back into deep waters, because he refused to fulfil the terms upon which he had been extricated.
It must be understood that the act of Aaron was a public one, performed in the sight of Pharaoh, and instantly followed by the plague. There was no doubt about the origin of the pest, and the new and alarming prospect was opened up of calamities yet to come, without a chance to avert them by submission.
Again, it will be observed that the magicians are utterly baffled just when there is no warning given, and therefore no opportunity for pre-arranged sleight of hand. And this surely favours the opinion that they had not hitherto succeeded by supernatural assistance, for there is no such evident reason why infernal aid should cease at this exact point.
It is a mistake to suppose that thereupon they confessed the mission of the brothers. In their agitation they admitted that, on their part at least, no divinity had been at work before. But they rather ascribed what they saw to the action of some vaguely indicated deity, than confessed it to be the work of Jehovah. Again it has to be asked whether this resembles more the vainglorious structure of a myth, or the course of a truthful history.
Nevertheless, their grudging and insufficient avowal was meant to induce a surrender. But "Pharaoh's heart was strong, and he hearkened not unto them." To this statement it is not added, "because the Lord had hardened him," for this had not even yet taken place; but only, "as the Lord had spoken."
THE FOURTH PLAGUE.
Exo_8:20-32.
When the third plague had died away, when the sense of reaction and exhaustion had replaced agitation and distress, and when perhaps the fear grew strong that at any moment a new calamity might befal the land as abruptly as the last, God orders a solemn and urgent appeal to be made to the oppressor. And the same occurs three times: after each plague which arrives unexpectedly the next is introduced by a special warning. On each of these occasions, moreover, the appeal is made in the morning, at the hour when reason ought to be clearest and the passions least agitating; and this circumstance is perhaps alluded to in the favourite phrase of Jeremiah when he would speak of condescending earnestness--"I sent my prophets, rising up early and sending them" (Jer_25:4, Jer_26:5, Jer_29:19, and many more; cf. also Jer_7:13, and 2Ch_36:15). So far is the Scripture from regarding Pharaoh as propelled by destiny, as by a machine, down iron grooves to ruin.
We have now come to the group of plagues which inflict actual bodily damage, and not inconvenience and humiliation only: the dogfly (or beetle); the murrain among beasts, which was a precursor of the crowning evil that struck at human life; and the boils. Of the fourth plague the precise nature is uncertain. There is a beetle which gnaws both man and beast, destroys clothes, furniture, and plants, and even now they "are often seen in millions" (Munk, Palestine, p. 120). "In a few minutes they filled the whole house.... Only after the most laborious exertions, and covering the floor of the house with hot coals, they succeeded in mastering them. If they make such attacks during the night, the inmates are compelled to give up the houses, and little children or sick persons, who are unable to rise alone, are then exposed to the greatest danger of life" (Pratte, Abyssinia, p. 143, in Kalisch).
Now, this explanation has one advantage over that of dogflies--that special mention is made of their afflicting "the ground whereon they are" (Exo_8:21), which is less suitable to a plague of flies. But it may be that no one creature is meant. The Hebrew word means "a mixture." Jewish interpreters have gone so far as to make it mean "all kinds of noxious animals and serpents and scorpions mixed together," and although it is palpably absurd to believe that Pharaoh should have survived if these had been upon him and upon his servants, yet the expression "a mixture," following after one kind of vermin had tormented the land, need not be narrowed too exactly. With deliberate particularity the king was warned that they should come "upon thee, and upon thy servants, and upon thy people, and into thine houses, and the houses of the Egyptians shall be full of [them[15]], and also the ground whereon they are."
It has been supposed, from the special mention of the exemption of the land of Goshen, that this was a new thing. We have seen reason, however, to think otherwise, and the emphatic assertion now made is easy to understand. The plague was especially to be expected in low flat ground: the king may not even have been aware of the previous freedom of Israel; and in any case its importance as an evidence had not been pressed upon him. The spirit of the seventy-eighth Psalm, though not perhaps any one specific phrase, contrasts the earlier as well as the later plagues with the protection of His own people, whom He led like sheep (Psa_78:42-52).
After the appointed interval (the same which Pharaoh had indicated for the removal of the frogs) the plague came. We are told that the land was corrupted, but it is significant that more stress is laid upon the suffering of Pharaoh and his court in the event than in the menace. It came home to himself more cruelly than any former plague, and he at once attempted to make terms: "Go ye, sacrifice to your God in the land." It is a natural speech, at first not asking to be trusted as before by getting relief before the Hebrews actually enjoy their liberty; and yet conceding as little as possible, and in hot haste to have that little done and the relief obtained. They may even serve their God on the sacred soil, so completely has He already defeated all His rivals. But this was not what was demanded; and Moses repeated the claim of a three days' journey, basing it upon the ground, still more insulting to the national religion, that "We will sacrifice to Jehovah our God the abomination of the Egyptians," that is to say, sacred animals, which it is horror in their eyes to sacrifice. Any faith in his own creed which Pharaoh ever had is surrendered when this argument, instead of making their cause hopeless, forces him to yield--adding, however, like a thoroughly weak man who wishes to refuse but dares not, "only ye shall not go very far away: intreat for me." And again Moses concedes the point, with only the courteous remonstrance, "But let not Pharaoh deal deceitfully any more."
It is necessary to repeat that we have not a shred of evidence that Moses would have violated his compact and failed to return: it would have sufficed as a first step to have asserted the nationality of his people and their right to worship their own God: all the rest would speedily have followed. But the terms which were rejected again and again did not continue for ever to bind the victorious party: the story of their actual departure makes it plain that both sides understood it to be a final exodus; and thence came the murderous pursuit of Pharaoh (cf. Exo_15:9), which in itself would have cancelled any compact which had existed until then.
FOOTNOTES:
[15] The Revised Version has "swarms of flies," which is clearly an attempt to meet the case. But it is worth notice that in the Psalms the expression was twice rendered "divers kinds of flies" (Psa_78:45, Psa_105:31, A.V.) The word occurs only of this plague.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv1, 8, 16, 20, 25 Exo_8:2. Frogs] Heb. צפרדעים “marsh-leapers” (Gesenius): “marsh-croakers” (Ewald, Fürst,…
CRITICAL NOTES.—
Exo_8:2. Frogs] Heb. צפרדעים “marsh-leapers” (Gesenius): “marsh-croakers” (Ewald, Fürst, Davies).
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MAIN HOMILETICS OF THE PARAGRAPH.—Exo_8:1-7
THE PLAGUE OF FROGS; OR, THE SOCIALLY GREAT SMITTEN WITH THE SUPREMELY CONTEMPTIBLE
The great River of Egypt has now been smitten for seven days, and has rolled in one vast torrent of blood, indicative of the wrath of God against an impious king. But this did not move the heart of Pharaoh, as probably a sufficient supply of wholesome water was obtained for him by digging round about the river, and as long as this might be the case, he cared not for the affliction of his nation. But God was more merciful than the king, and caused the river to return to its usual pure and welcome condition. But though this judgment was removed, the Divine requirement was not withdrawn, the freedom of Israel was still demanded. And to urge this, the messengers of God are sent again to the king with the threat of new penalty if he refuse. Now the plague of frogs is sent, and the sacred river is again the scene of dire retribution. Out of its bed and numerous water-courses, Moses called up an overwhelming swarm of frogs, and upon the stretching forth of Aaron’s rod these creatures issued forth in such numbers that the land was full of them. This was evidently a miracle, for they came and departed suddenly at the command of Moses and Aaron, and their advent in such numbers could not be accounted for on any other supposition. It is evident that Pharaoh regarded it as such, for he besought its removal from the servant of God. The Egyptians considered it a necessary part of their religion to purify themselves by frequent washings in the river. But now these ablutions would be rendered impossible. There is no doubt that frogs were in Egypt the objects of superstitious regard; they were numbered among the sacred animals of the Egyptians. They were often regarded as omens of evil. This punishment was not a mere inconvenience, it was a destruction. (Psa_78:45.)
I. That the socially great sometimes provoke the judgments of God.
1. That the socially great provoke the judgments of God by rejecting His claims. Pharaoh had held Israel in dire bondage for a long time, when God had commanded their freedom. He had refused to need the Divine voice in this matter. And all the great potentates of the earth who hearken not to the requests of heaven, as they are from time to time made known, are involving, and will bring unwelcome retribution upon themselves and the people they govern. And not only kings, but all, whatever their social rank, who slight the claims of God, either in reference to themselves or their companions, will be visited with punishment.
2. That the socially great provoke the judgments of God by slighting His servants. The king of Egypt had slighted Moses and Aaron, had rejected their word, had derided their mission, had disobeyed their God, and had doubted their unmistakable credentials. He will not be held guiltless for so doing. Men cannot illtreat the messengers of God and be blameless. He will defend the rights, and give emphasis to the message of those who speak in His name, and by His authority. He will not allow, even the socially Great to illtreat his ministers; they are the representatives of heaven’s King, and must be received as such. Nations and individuals have brought severe retribution upon themselves by their wicked persecution of the messengers of God.
3. That the socially Great provoke the judgments of God by rejecting His credentials of truth and duty. Pharaoh had not merely slighted the message of God, and the servants of God, but had done so after the clearest evidence of Divine authority and duty. And all those who neglect the inspired word and its holy teaching, the providence of God and its sacred indications of duty, are likely to be visited with dire retributions.
II. That the socially Great have no means whereby to resist the judgments of God. Pharaoh had no means whereby to resist the inroad and march of these slimy and croaking frogs. They came into all his borders, into his house, and into his bedchamber; his food was not free from their intrusion. He could not protect himself from these contemptible creatures. In this service his army was useless, and strategem was without avail. Hence this judgment was
(1) afflictive,
(2) loathsome,
(3) extensive,
(4) irresistible. Pharaoh was a proud man, but now his pride is humbled. His armaments are great and numerous, but the armaments of God are seen to be far more numerous, more capable of woe, and more readily at command. And so there are times when God afflicts men with judgments that are the result of contemptible agencies, and even the greatest kings are thus visited and tormented. Their power is defeated by frogs; not by lions. They are the prey of the worthless and despicable. They are not stricken by an overwhelming pestilence; they are troubled by some trivial malady which under ordinary circumstances would yield to easy remedy; but which now defies all skill. God can soon humble the sinner, even though it be the proud monarch of Egypt. These judgments yield
(1) not to social position,
(2) not to wealth,
(3) not to authority.
(4) not to force. If the frogs are to depart from the land of Pharaoh, it must be upon the express command of God; until this is uttered they must remain as a plague.
III. That the socially Great often involve others less guilty. in the retributions they invite. These frogs came not merely upon Pharaoh, but upon his people and nation. The socially Great are seldom alone in their retributions, they have so many dependants, and sustain so many relations to those by whom they are surrounded, that they generally involve a multitude in their sins and condemnation. The frogs covered the land of Egypt. Every home was afflicted by them, and every individual was annoyed by them. And so, the socially Great who are guilty of disobedience to the claims of God bring suffering upon multitudes.
IV. That the socially Great are always surrounded by those who are willing to strengthen them in opposition to the Divine claims. The magicians were called and by their enchantments brought up frogs upon the land of Egypt. It would have been far more to the point if these sorcerers had done something to remove the frogs, but in this they were utterly impotent. There are always those who are willing to strengthen the wicked in their evil doings. LESSONS:—
1. That the socially Great ought to be in sympathy with the requirements of God.
2. That the socially Great ought to know better than provoke the wrath of the Great King.
3. That social position will not avert the retributions of God.
SUGGESTIVE COMMENTS ON THE VERSES
Exo_8:1-2. Jehovah orders new dispatches unto his enemies upon their obstinacy.
God doubles and trebles His demands upon His enemies to persuade them.
God warns His adversaries against refusing His message.
God’s goodness warns sinners before He brings vengeance on them.
It is God’s work to smite with frogs and plague sinners by His creatures.
Exo_8:3-4. At God’s word the waters which produce creatures to nourish, abound with creatures to destroy.
Prodigious are the armies of frogs when God raiseth them.
Houses and persons are easily overcome by poor frogs when God commands them.
But it strikes one as a strange thing to speak of frogs going into ovens. As our ovens are, of course, the approach of a frog would be impossible from the intensity of the heat with which the oven is charged, and its height from the ground. But an Egyptian oven was a hole in the earth, in which they put wood for fire, over which they put an earthen pitcher, and the bread was placed inside that, and baked by the action of the fire in the hole beneath. It seems to us a barbarous mode, but it was the Egyptian one. And you can conceive that when this hole was filled with frogs, the preparation of bread would thereby become utterly impracticable.—(Dr. Cumming.)
Exo_8:5-7. God’s command for execution surely follows that of His threatening.
God’s word of execution has its extent and bounds.
God’s executioners are ready and obedient.
Aaron’s arm stretched out with God’s word works mighty plagues.
The devil by his instruments may find frogs, but can make none.
God makes magicians to afflict His enemies, but not to ease them.
ILLUSTRATIONS
BY THE
REV. WM. ADAMSON
Frogs! Exo_8:2. A frog sitting upon the sacred lotus was symbolical, says Millington, of the return of the Nile to its bed after the inundations. Seated upon a date stone, with a young palm leaf rising from its back, it was a type of man in embryo. Mungo Park describes the lively sensations of gratitude and joy with which he was affected during one of his excursions in the desert, on hearing the croaking of innumerable frogs at a short distance from him. By such sounds the traveller, when nearly perishing with thirst, was guided to the spot where the life-restoring water was to be found:—
“For as he wandered in the burning plain
Fainting, he heard a low amphibious strain,
And guided by the hoarse refreshing sound,
Came to the place where, from the reedy ground,
The cooling waters spread their life around.”
—Anthol Grec.
Divine Finger! Exo_8:3. The plagues have an Egyptian groundwork. They present to Pharaoh no utterly new and unknown phenomena, but show the obstinate despot that the various natural agencies at work in the land were under the sole and entire control of Jehovah, and that He was as much the God of Egypt as of Israel. The low, marshy ground in the neighhourhood of the Nile naturally abounds in frogs, and at the time of the inundation in September, their numbers become formidable. These leave their haunts at God’s command, and swarm over the land a great army. Pompey boasted that, with one stamp of his foot, he could rouse all Italy to arms; but God, by one word of His mouth, can summon the creatures of the earth and sea and sky to do His strange work of judgment.—Therefore
“Let not guilt presumptuous rear her crest,
Nor virtue droop despondent.”
—Bally.
Frog-symbols! Exo_8:5. On the ancient coat-of-arms of the French kings was a curious heraldic device of three frogs from the Gallic swamps. In Revelation 16; Rev_5:13, we have three frogs, the unclean tenants of fenny ground, those vermin which love the glimmering twilight, coming forth from the marshy lands bordering the great river of spiritual Rome. Those loathsome frog-demons are represented as tormenting and disturbing the “despotic autocracy of Christendom. But, they are the judgment of God upon the tyrant-spirit of absolutism; and His servant summons them fearlessly.—
“Such is the fearless confidence of love,
And such amazement fearless love compels—
So Moses stood unmoved ’fore Pharaoh’s face.”
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 I. Perfect freedom is not the thing demanded of…
Exo 8:1
I. Perfect freedom is not the thing demanded of Pharaoh, nor is this the prize of their high calling held out before the eyes of the Israelites. To serve God is the perfect freedom held out: to change masters, to be rid of him who had no claim to their allegiance, and to be permitted without hindrance to serve Kim who was indeed their Lord and their God. This was the boon offered to the children of Israel, and demanded on their account by Moses as the ambassador of God.
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II. This feature in the deliverance of the Israelites is worthy of special notice, when we regard it as typical of the deliverance from sin and the bondage of the devil, which our heavenly Father is willing to effect for each one of us. "Let My people go,"—not that they may be free from a master, but that they may serve; let them go, because they have been redeemed by Christ, and are not their own, but His. The deliverance from sin which God works for His people is, in fact, a change from one service to another: a change from service to sin, which is perfect bondage, to service to God, which is perfect freedom.
III. The blessedness of the service of God is not estimated as it ought to be; men in these days are too like the children of Israel, who seemed to think that they had conferred a favour on Moses by following his guidance, and that the least reverse would be a sufficient excuse to justify them in going back again to Egypt. There is nothing in their conduct more strange or more blameable than in the conduct of men calling themselves Christians, who do not perceive that in the earnest discharge of God’s service is their highest happiness as well as their principal duty and most blessed privilege.
Bishop Harvey Goodwin, Parish Sermons, series iv., p. 179.
References: Exo 8:7.—Spurgeon, Sermons, vol. vi., No. 322. Exo 7:2.—Parker, vol. ii., p. 311. Exo 8:19.—Parker, vol. ii., p. 312; J. N. Norton, The King’s Ferry Boat, p. 174. Exo 8:20.—Parker, vol. ii., p. 312. Exo 8:25.—Spurgeon, Sermons, vol. xxxi., No. 1830. Exo 8:28.—Spurgeon, Morning by Morning, p. 179; Spurgeon, Sermons, vol. xxxi., No. 1830; Parker, vol. ii., p. 313. Exo 9:1-35.—Clergyman’s Magazine, vol. iv., p. 144. Exo 9:7.—C. Kingsley, National Sermons, p. 325. Exo 9:13, Exo 9:14.—C. Kingsley, Gospel of the Pentateuch, pp. 148, 164. Exo 12:12.—I. Williams, Characters of the Old Testament, p. 103.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 The Second, Third, and Fourth Plagues
The Second, Third, and Fourth Plagues
1-15. The Second Plague:—Frogs.
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This plague, like the first, was not only in itself loathsome, but an offence to the religious notions of the Egyptians. The frog was a sacred animal, and regarded as representing the reproductive powers of nature. At least one divinity was represented with a frog's head. This sacred sign became an object of abhorrence tinder this plague. This also was an aggravation of a natural phenomenon, but. its supernatural nature was attested by its sudden occurrence in accordance with a previous intimation (Exo_8:2).
3. Ovens] These were large earthenware jars or pots about 3 ft. high, which were heated by being filled with burning brushwood. The dough was baked by being laid in thin layers on the hot sides of the jar. Sometimes the oven consisted of a hole dug in the ground outside the house and plastered with clay. It was heated in the same manner as before, and after the fuel was withdrawn, the oven was wiped out and the dough pressed to the hot sides. Kneading-troughs] wooden bowls.
7. The plague would not be difficult to imitate, seeing the frogs abounded everywhere. But the magicians could not remove the plague.
9. Glory over me] RV 'Have thou this glory over me': an expression of courtesy equivalent to 'I am at your service.'
13. The frogs died] They did not return to the Nile, but remained to pollute the land. The removal of the plague in a manner intensified it.
16-19. The Third Plague:—Lice.
16. Lice] RM 'sandflies,' Or 'fleas.' Opinion has been divided both in ancient and modern times as to the nature of these insects. From the fact that they are here said to have attacked the beasts as well as man, and to have come out of the dust, it has been inferred that they were gnats or mosquitoes. Several kinds of small stinging insects are known to breed in the sand, and these pests are particularly prevalent after the fall of the Nile and the drying up of the pools. On the other hand, RV has good authority for retaining the rendering 'lice' in the text. Rawlinson says that lice in N. Africa constitute a terrible affliction, and he quotes Sir S. Baker to the effect that 'at certain seasons it is as if the very dust of the land were turned into lice.' It will be observed that the third plague came without warning.
18. The magicians fail to imitate this plague, and acknowledge its supernatural origin. They said, 'This is the finger of God,' or 'of a god.' This does not amount to an acknowlodgment of Jehovah. They may have been thinking of their own gods.
20-32. The Fourth Plague:—Flies.
21. Swarms of flies] The nature of the pests is not indicated, as the Heb. word means simply 'swarms.' The LXX calls them 'dog-flies': cp. Isa_7:18. A general opinion is that they were beetles, of a peculiarly destructive sort. If this is correct, then the plague was again a severe blow to the religious notions of the Egyptians. The beetle was sacred, and was regarded as the emblem of the Sun-god. 'It was sculptured on monuments, painted on tombs, engraved on gems, worn round the neck as an amulet, and honoured in ten thousand images' (Geikie). A colossal figure of a scarabæus beetle is in the British Museum.
22. It is implied here that hitherto the Hebrews had suffered along with the Egyptians. But now the exemption of the Hebrews from the plagues would show that it was the God of the Hebrews who was working on their behalf, and not one of the gods of the Egyptians as the magicians had suggested (Exo_8:19).
24. Was corrupted] MG 'was destroyed.'
25. In the land] of Egypt. Pharaoh was unwilling to lose the services of the Hebrews.
26. The abomination of the Egyptians] Animal worship was very prevalent in Egypt, certain kinds of animals being regarded as peculiarly sacred and on no account to be slaughtered. For the Israelites to sacrifice cattle, sheep, and goats would be to outrage the religious feelings of the Egyptians, and might lead to war and bloodshed. That Moses had good grounds for his fear on this account cannot be questioned. Diodorus, the historian, tells of a Roman ambassador who was put to death for accidentally killing a cat. A modern instance of the danger of offending religious prejudices may be seen in the Indian Mutiny, which is said to have been occasioned by the serving out of greased cartridges to the Bengal troops. The end of the cartridge was usually bitten off before being inserted in the musket, and of this these men, who were Hindus and forbidden by their religion to eat cow's flesh, had a superstitious abhorrence.
27. See on Exo_3:18.
29. Deal deceitfully] see Exo_8:8, Exo_8:15.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv23, 25, 28 division Heb. peduth, trans. "reemption."
division Heb. peduth, trans. "reemption."
Psa 111:9; Psa 130:7. It is, in type, Gal 6:14.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 CHAPTER 8 The Second, Third, and Fourth Plagues
CHAPTER 8 The Second, Third, and Fourth Plagues
1. The demand and the plague of frogs announced (Exo 8:1-4)
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2. The plague executed (Exo 8:5-7)
3. The request of Pharaoh and the frogs removed (Exo 8:8-15)
4. The divine command for the third plague (Exo 8:16)
5. The plague executed (Exo 8:17)
6. The confession of the magicians (Exo 8:18-19)
7. The renewed demand and the plague of the flies announced (Exo 8:20-23)
8. The plague executed (Exo 8:24)
9. Pharaoh’s promise and his refusal (Exo 8:25-32)
The different demands made of Pharaoh to let God’s people go and Pharaoh’s objections are of much interest. In Jehovah’s demands to let His people go we have God’s purpose that His people must be completely brought out of Egypt (the world) and be separated unto Him. Before they could worship and serve Him they had to be delivered from Egypt . It is so with us. Pharaoh is the type of Satan, the god of this age. He made his objections, as Satan makes his opposition to a full and complete deliverance of God’s people. Study Pharaoh’s objections: In Exo 8:25, he says, “Go ye, sacrifice to your God in the land.” Then in Exo 8:28 he makes a compromise, but they must not go far away. In Exo 10:9-11 he desired the men to go, but the rest and their belongings were to stay behind. The final compromise is in Exo 10:24. In these objections and compromises we read Satan’s attempt to keep God’s people ensnared with the world and thus hold them under his control and power. How well he has succeeded in Christendom.
If we connect the last verse of the previous chapter it seems it was on the seventh day, the day of rest, the Sabbath, which Israel must have completely forgotten, when the Lord again spoke to Moses and announced the second plague. This consisted of frogs, which proceeded from the worshipped, sacred Nile . The rationalistic higher critics have tried to explain this plague also as a natural occurrence. But they do not explain how it is that they came as soon as Aaron stretched his hand over the waters of Egypt and that they died by the millions after Moses prayer. Surely Pharaoh was better than the modern day critics, for he acknowledged at least that it was a miracle of Jehovah (Exo 6:8). Frogs were also connected with Egyptian idolatry. One Egyptian goddess called Hekt appears with the head of a frog. Frogs stand for unclean things. See Rev 16:13. The magicians enabled by Satan’s power also imitated this miracle. But with this their power in counterfeiting ceased.
The third plague consisted in lice, or rather gnats.” It came like the sixth and ninth plague, without any previous warning. They smote the dust and divine power for judgment brought out of the dust these tormenting insects. The very soil of Egypt now was turned into a curse. God now restrained the demoniacal powers of imitation and the wicked magicians had to confess, not for the glory of Jehovah, but for their own protection, “this is the finger of God.”
The fourth plague was still more disastrous and significant. The appeal was made in the morning (Jer 25:4; Jer 26:5; Jer 29:19). Swarms of flies covered all Egypt . These were not the common house flies, but a more powerful insect, the bite of which was exceedingly painful. There were different kinds of them. He sent divers sorts of flies among them, which devoured them (Psa 78:45). They fastened themselves upon men and tormented them. It was another blow against the idols of Egypt . The beetle was reverenced as the symbol of creative power and the Egyptian Sun-god had a beetle’s head. This plague did not touch Israel . Jehovah showed that Israel is His people. All the terrible punitive judgments did not touch His people. And this was a sign. The word “division” in Exo 8:23 means “redemption.” Jehovah is here clearly revealed as the author of the plague judgments. His supreme authority stands out prominently. After the removal of this plague, Pharaoh hardened his heart anew.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 16, 20 The Plague of the Frogs
The Plague of the Frogs
v. 1. And the Lord spake unto Moses, Go unto Pharaoh, and say unto him, Thus saith the Lord, Let My people go that they may serve Me. This command became a formula in the course of the plagues and was intended to impress Pharaoh by its very repetition.
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v. 2. And if thou refuse to let them go, behold, I will smite all thy borders, the entire country to the extremest boundaries, with frogs;
v. 3. and the river, otherwise the source of fertility and blessing, shall bring forth frogs abundantly, it would swarm with frogs, which shall go up and come into thine house, and into thy bedchamber, and upon thy bed, and into the house of thy servants, and upon thy people, and into thine ovens, and into thy kneading-troughs;
v. 4. and the frogs shall come up both on thee, and upon thy people, and upon all thy servants. As the frogs came up out of the water and the mire of the Nile, there was not a spot in Egypt safe from their clammy presence, not even the inner bedrooms of the houses, not even the large wooden vessels in which the Egyptian women kneaded the bread-dough, not even the very persons of the Egyptians: the frogs would persist in creeping everywhere.
v. 5. And the Lord spake unto Moses, Say unto Aaron, Stretch forth thine hand with thy rod over the streams, over the rivers, and over the ponds, almost as in the first plague, and cause frogs to come up upon the land of Egypt.
v. 6. And Aaron stretched out his hand over the waters of Egypt; and the frogs came up, and covered the land of Egypt. There was one immense expanse of frogs as far as one could see.
v. 7. And the magicians did so with their enchantments, with their verses of incantation, and brought up frogs upon the land of Egypt. They could imitate the miracle on a small scale, but they were unable to remove the plague.
v. 8. Then Pharaoh called for Moses and Aaron and said, Intreat the Lord that He may take away the frogs from me and from my people. He was forced to admit, not only that Jehovah actually existed, but that this plague was His punishment, and that He was the only one able to remove its horror. And I will let the people go that they may do sacrifice unto the Lord. The promise was pressed from him by the great emergency which was upon him.
v. 9. And Moses said unto Pharaoh, Glory over me, be magnified above me, an expression used by Moses to refer all honor to Jehovah; when shall I intreat for thee, and for thy servants, and for thy people, to destroy, literally to cut off, to put away definitely, the frogs from thee and thy houses, that they may remain in the river only? The fact that Pharaoh was even permitted to set the time for the deliverance from the plague was to direct his thoughts to the superior power of the God of the Hebrews.
v. 10. And he said, Tomorrow, thinking, perhaps, that it would be impossible to remove the frogs in such a short time. And he said, Be it according to thy word; that thou mayest know that there is none like unto the Lord, our God. Moses hoped that the fulfillment of his definite promise would have some influence upon the king.
v. 11. And the frogs shall depart from thee, and from thy houses, and from thy servants, and from thy people; they shall remain in the river only. As persistently as the clammy creatures had sought the company of men, so rapidly they would turn back to their natural haunts.
v. 12. And Moses and Aaron went out from Pharaoh; and Moses cried unto the Lord, with a loud and insistent appeal, because of the frogs which He had brought against Pharaoh.
v. 13. And the Lord did according to the word of Moses, He stood by His servant in granting his request; and the frogs died out of the houses, literally away from the houses, out of the villages, or courts, and out of the fields.
v. 14. And they gathered them together upon heaps, by the bushel; and the land stank from the odor of decay.
v. 15. But when Pharaoh saw that there was respite, there was relief from the pressure of the plague and he could once more get his breath, he hardened his heart and hearkened not unto them; as the Lord had said. Thus it happens even in our days that obstinate sinners will cry for help when the hand of God rests heavily upon them. But there is no real change of heart in their case, and as soon as they feel relief, they forget all their solemn promises.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 5, 8, 10, 13, 16, 18, 20, 22, 25, 28, 30 The river
The river
"the Nile River" (See: Assumed Knowledge and Implicit Information)
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kneading bowls
These are bowls in which bread is made.
translationWords
Yahweh
Moses
Pharaoh
people of God
worship
servant
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 7, 9, 10, 13, 16, 19, 20, 25, 26, 29 8:1-15 The second plague was the plague of frogs…
8:1-15 The second plague was the plague of frogs (8:2). The Egyptians gave special reverence to amphibians because of their ability to live in two different worlds; Egyptians were deeply concerned with survival in the next world, after death. God showed that frogs have no special hold on life. This plague is sometimes said to have been a natural result of whatever happened to make the Nile River uninhabitable. However, the extent of the plague was more than a natural result.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.