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.
Parallel Translations
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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.
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And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh; lo, he cometh forth to the water; and say unto him, Thus saith the LORD, Let my people go, that they may serve me.
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(8-16) And the LORD said unto Moses: 'Rise up early in the morning, and stand before Pharaoh; lo, he cometh forth to the water; and say unto him: Thus saith the LORD: Let My people go, that they may serve Me.
Cross-references (4)
Passages linked to Exodus 8:20 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Exodus 7:15 Go to Pharaoh in the morning. Behold, he is going out to the water. You shall stand by the river’s bank to meet him. You shall take the rod which was turned to a serpent in your hand.
- Exodus 9:13 Yahweh said to Moses, “Rise up early in the morning, and stand before Pharaoh, and tell him, ‘This is what Yahweh, the God of the Hebrews, says: “Let my people go, that they may serve me.
- Exodus 3:18 They will listen to your voice. You shall come, you and the elders of Israel, to the king of Egypt, and you shall tell him, ‘Yahweh, the God of the Hebrews, has met with us. Now please let us go three days’ journey into the wilderness, that we may sacrifice to Yahweh, our God.’
- Exodus 8:1 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.
Cross-references from openbible.info (CC BY 4.0)
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John Trapp 1656 · Public Domain Exo 8:20 And the LORD said unto Moses, Rise…
Exo 8:20 And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh; lo, he cometh forth to the water; and say unto him, Thus saith the LORD, Let my people go, that they may serve me.
Ver. 20. Rise up early in the morning.] Sanctificat, sanat, ditat quoque surgere mane. Early rising is good for health, wealth, and godliness. David "prevented the dawning of the morning," &c. {Psa 119:147} Christ "rose up a great while before day." {Mar 1:35} {See Trapp on "Mar 1:35"}
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 Henry 1710 · Public Domain Here is the story of the plague of flies,…
Here is the story of the plague of flies, in which we are told,
I. How it was threatened, like that of frogs, before it was inflicted. Moses is directed (Exo 8:20) to rise early in the morning, to meet Pharaoh when he came forth to the water, and there to repeat his demands. Note, 1. Those that would bring great things to pass for God and their generation must rise early, and redeem time in the morning. Pharaoh was early up at his superstitious devotions to the river; and shall we be for more sleep and more slumber when any service is to be done which would pass well in our account in the great day? 2. Those that would approve themselves God's faithful servants must not be afraid of the face of man. Moses must stand before Pharaoh, proud as he was, and tell him that which was in the highest degree humbling, must challenge him (if he refused to release his captives) to engage with any army of flies, which would obey God's orders of Pharaoh would not. See a similar threatening, Isa 7:18, The Lord will hiss (or whistle) for the fly and the bee, to come and serve his purposes.
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II. How the Egyptians and the Hebrews were to be remarkably distinguished in this plague, Exo 8:22, Exo 8:23. It is probable that this distinction had not been so manifest and observable in any of the foregoing plagues as it was to be in this. Thus, as the plague of lice was made more convincing than any before it, by its running the magicians aground, so was this, by the distinction made between the Egyptians and the Hebrews. Pharaoh must be made to know that God is the Lord in the midst of the earth; and by this it will be known beyond dispute. 1. Swarms of flies, which seem to us to fly at random, shall be manifestly under the conduct of an intelligent mind, while they are above the direction of any man. "Hither they shall go," says Moses, "and thither they shall not come;" and the performance is punctually according to this appointment, and both, compared, amount to a demonstration that he that said it and he that did it was the same, even a Being of infinite power and wisdom. 2. The servants and worshippers of the great Jehovah shall be preserved from sharing in the common calamities of the place they live in, so that the plague which annoys all their neighbours shall not approach them; and this shall be an incontestable proof that God is the Lord in the midst of the earth. Put both these together, and it appears that the eyes of the Lord run to and fro through the earth, and through the air too, to direct that which to us seems most casual, to serve some great designed end, that he may show himself strong on the behalf of those whose hearts are upright with him, Ch2 16:9. Observe how it is repeated: I will put a division between my people and thy people Exo 8:23. Note, The Lord knows those that are his, and will make it appear, perhaps in this world, certainly in the other, that he has set them apart for himself. A day will come when you shall return and discern between the righteous and the wicked (Mal 3:18), the sheep and the goats (Mat 25:32; Eze 34:17), though now intermixed.
III. How it was inflicted, the day after it was threatened: There came a grievous swarm of flies (Exo 8:24), flies of divers sorts, and such as devoured them, Psa 78:45. The prince of the power of the air has gloried in being Beelzebub - the god of flies; but here it is proved that even in that he is a pretender and a usurper, for even with swarms of flies God fights against his kingdom and prevails.
IV. How Pharaoh, upon this attack, sounded a parley, and entered into a treaty with Moses and Aaron about a surrender of his captives: but observe with what reluctance he yields.
1. He is content they should sacrifice to their God, provided they would do it in the land of Egypt, Exo 8:25. Note, God can extort a toleration of his worship, even from those that are really enemies to it. Pharaoh, under the smart of the rod, is content they should do sacrifice, and will allow liberty of conscience to God's Israel, even in his own land. But Moses will not accept his concession; he cannot do it, Exo 8:26. It would be an abomination to God should they offer the Egyptian sacrifices, and an abomination to the Egyptians should they offer to God their own sacrifices, as they ought; so that they could not sacrifice in the land without incurring the displeasure either of their God or of their task-masters; therefore he insists: We will go three days' journey into the wilderness, Exo 8:27. Note, Those that would offer an acceptable sacrifice to God must, (1.) Separate themselves from the wicked and profane; for we cannot have fellowship both with the Father of lights and with the works of darkness, both with Christ and with Belial, Co2 6:14, etc.; Psa 26:4, Psa 26:6. (2.) They must retire from the distractions of the world, and get as far as may be from the noise of it. Israel cannot keep the feast of the Lord either among the brick-kilns or among the flesh-pots of Egypt; no, We will go into the wilderness, Hos 2:14; Sol 7:11. (3.) They must observe the divine appointment: "We will sacrifice as God shall command us, and not otherwise." Though they were in the utmost degree of slavery to Pharaoh, yet in the worship of God, they must observe his commands and not Pharaoh's.
2. When this proposal is rejected, he consents for them to go into the wilderness, provided they do not go very far away, not so far but that he might fetch them back again, Exo 8:28. It is probable he had heard of their design upon Canaan, and suspected that if once they left Egypt they would never come back again; and therefore, when he is forced to consent that they shall go (the swarms of flies buzzing the necessity in his ears), yet he is not willing that they should go out of his reach. Thus some sinners who, in a pang of conviction, part with their sins, yet are loth they should go very far away; for, when the fright is over, they will return to them again. We observe here a struggle between Pharaoh's convictions and his corruptions; his convictions said, "Let them go;" his corruptions said, "Yet not very far away:" but he sided with his corruptions against his convictions, and this was his ruin. This proposal Moses so far accepted as that he promised the removal of this plague upon it, Exo 8:29 See here, (1.) How ready God is to accept sinners' submissions. Pharaoh does but say, Entreat for me (though it is with regret that he humbles so far), and Moses promises immediately, I will entreat the Lord for thee, that Pharaoh might see what the design of the plague was, not to bring him to ruin, but to bring him to repentance. With what pleasure did God say (Kg1 21:29), Seest thou how Ahab humbles himself? (2.) What need we have to be admonished that we be sincere in our submission: But let not Pharaoh deal deceitfully any more. Those that deal deceitfully are justly suspected, and must be cautioned not to return again to folly, after God has once more spoken peace. Be not deceived, God is not mocked; if we think to put a cheat upon God by a counterfeit repentance, and a fraudulent surrender of ourselves to him, we shall prove, in the end, to have put a fatal cheat upon our own souls.
Lastly, The issue of all was that God graciously removed the plague (Exo 8:30, Exo 8:31), but Pharaoh perfidiously returned to his hardness, and would not let the people go, Exo 8:32. His pride would not let him part with such a flower of his crown as his dominion over Israel was, nor his covetousness with such a branch of his revenue as their labours were. Note, Reigning lusts break through the strongest bounds, and make men impudently presumptuous and scandalously perfidious. Let not sin therefore reign; for, if it do, it will betray and hurry us to the grossest absurdities.
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 Else, if thou wilt not let my people go,....…
Else, if thou wilt not let my people go,.... But remainest obstinate and inflexible:
behold, I will send swarms of flies upon thee; the word used is generally thought to signify a "mixture", and is interpreted by many a mixture of various creatures; the Targum of Jonathan paraphrases it a mixture of wild beasts, and so Josephus (k) understands it of all sorts of beasts, of many forms, and such as were never seen before; according to Jarchi, all sorts of evil beasts are meant, as serpents and scorpions, mixed together; and so Aben Ezra says it signifies evil beasts mixed together, as lions, wolves, bears, and leopards; but it is not likely the houses should be filled with these, or the ground covered with them, as after related: and besides, they would soon have destroyed, all the inhabitants of the land, since as it follows they are said to be upon them; rather a mixture of insects is intended; the Septuagint; version renders it the "dog fly", and so Philo the Jew (l); which, as Pliny (m) says, is very troublesome, to dogs especially, about their ears, and this version Bochart (n) approves of:
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and upon thy servants, and upon thy people, and into thy houses; they should be sent unto and settle first on his own person, and also on his ministers and courtiers, and upon all his subjects in general, and get into their houses, and be very troublesome guests there:
and the houses of the Egyptians shall be full of the swarms of flies, and also the ground whereon they are; their number would be so very great.
(k) Antiqu. l. 2. c. 14. sect. 3. (l) De Vita Mosis, l. 1. p. 622. (m) Nat. Hist. l. 11. c. 34. (n) Hierozoic. par. 2. l. 4. c. 15. col. 555.
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 Rise up early - Those that would bring great…
Rise up early - Those that would bring great things to pass for God and their generation must rise early, and redeem time in the morning. Pharaoh was early up at his superstitious devotions to the river; and shall we be for more sleep, and more slumber, when any service is to be done which would pass well in our account in the great day?
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Joseph Benson 1811 · Public Domain Exo 8:20. Rise up early — Those that would…
Exo 8:20. Rise up early — Those that would bring great things to pass for God and their generation must rise early, and redeem time in the morning. Pharaoh was early up at his superstitious devotions to the river; and shall we be for more sleep, and more slumber, when any service is to be done which would pass well in our account in the great day?
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 Cometh forth to the water - See the Exo…
Cometh forth to the water - See the Exo 7:15 note. It is not improbable that on this occasion Pharaoh went to the Nile with a procession in order to open the solemn festival, which was held 120 days after the first rise, at the end of October or early in November. At that time the inundation is abating and the first traces of vegetation are seen on the deposit of fresh soil.
The plague now announced may be regarded as connected with the atmosphere, also an object of worship.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain D.—The blood-sucking gad-fly
D.—The blood-sucking gad-fly
Exo_8:16-28 [Exo_8:20-32]
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16 [20] And Jehovah said unto Moses, Rise up early in the morning, and stand before Pharaoh: lo, he cometh forth to the water; and say unto him, Thus 17 [21]saith Jehovah, Let my people go, that they may serve me. Else [For] if thou wilt not let my people go, behold, I will send swarms of flies [send the flies] upon thee, and upon thy servants, and upon thy people, and into thy houses: and the houses of the Egyptians shall be full of swarms of flies [full of the flies], 18 [22]and also the ground whereon they are. And I will sever [separate] in that day the land of Goshen, in which my people dwell, that no swarms of flies [no flies] shall be there: to the end thou mayest know that I 19 [23] am Jehovah in the midst of the earth [land]. And I will put a division between 20 [24]my people and thy people: tomorrow shall this sign be. And Jehovah did so; and there came a grievous swarm of flies [came grievous flies] into the house of Pharaoh, and into his servants’ houses, and into all the land of Egypt; the land was corrupted [was like to be destroyed13] by reason of the swarm of flies [the flies].
21 [25]And Pharaoh called for Moses and for Aaron, and said, Go ye, sacrifice to 22 [26]your God in the land. And Moses said, It is not meet so to do; for we shall [should] sacrifice the abomination of the Egyptians to Jehovah our God; lo, shall we [if we should] sacrifice the abomination of the Egyptians before their 23 [27]eyes, and will they [eyes, would they] not stone us?14 We will go three days’ journey into the wilderness, and sacrifice to Jehovah our God, as he shall 24 [28]command us. And Pharaoh said, I will let you go, that ye may sacrifice to Jehovah your God in the wilderness: only ye shall not go very far away: 25 [29]entreat for me. And Moses said, Behold, I go out from thee, and I will entreat Jehovah that the swarms of flies may [and the flies will] depart from Pharaoh, from his servants, and from his people, to-morrow; but [only] let not Pharaoh deal deceitfully any more in not letting the people go to sacrifice 26 [30]to Jehovah. And Moses went out from Pharaoh and entreated Jehovah. 27 [31]And Jehovah did according to the word of Moses; and he removed the swarms of flies [the flies] from Pharaoh, from his servants, and from his people; there 28 [32]remained not one. And Pharaoh hardened his heart at this [heart this] time also, neither would he [and he did not] let the people go.
TEXTUAL AND GRAMMATICAL
[Exo_8:20 [Exo_8:24]. The Hebrew is תִּשָּׁחֵת. There is no propriety in rendering the future verb here, as is commonly done, by the Preterite. Besides, from the nature of the case, the Preterite is too strong; the land was not wholly destroyed; there was a danger that it would be, and therefore Pharaoh called for Moses and Aaron in order to avert the prospective ruin of the land. The future tense expresses an action as strictly future, or as future with reference to another past event, or as customary, or as going on either at a past or present time. Here we must understand that the devastation was going on, and total ruin was impending. Hence we may render: “was being destroyed,” or (as we have done) “was like to be destroyed.”—Tr.].
[Exo_8:22 [Exo_8:26]. The particle הֵן, commonly meaning, “behold,” seems to have here, as occasionally elsewhere, the force of a conditional particle. There is no mark of interrogation in the sentence, and apparently Moses says: “Lo, we shall sacrifice … and they will not stone us.” But the sense seems to require the last clause to be taken interrogatively.—Tr.]
EXEGETICAL AND CRITICAL
Exo_8:16 [Exo_8:20] sqq. The gnats are followed by a worse plague, called עָרֹב. This definite phrase cannot signify “all kind of vermin” (Luther, πάμμυια, Sym.). The LXX. render κυνόμυια, “dog-fly,” by which is to be understood the larger species of flies, the blood-sucking gad-fly, as is especially to be seen in the plague of the cattle (vid. Hengstenberg, Egypt, etc., p. 116). Raphael Hirsch: “beast of the desert.” There is no reason why the adjective כָּבֵד, Exo_8:20, should not be rendered literally, the heavy (grievous) dog-fly. If כָּבֵד is to convey the notion of multitude, this must also be indicated by the substantive. Moreover, the attributive “numerous” would rather weaken than strengthen the thought. Numerous flies!15—In this plague two new factors enter: (1) It is expressly noticed that the laud of Goshen, i.e., Israel, shall be exempt from this plague. (2) This time, without the symbolic use of Moses’ rod, the visitation is announced only, and announced by Jehovah as His own act. Moses and Aaron are already sufficiently accredited as messengers of God; now their God will manifest Himself more definitely as the God of Israel, Jehovah, as He is also at the same time the God (Elohim) absolutely, and, therefore, also in the midst of Egypt.
Exo_8:17-18 [Exo_8:21-22]. Notice the sententious form of the antithesis, מְשַׁלֵחַ and מַשְׁלִיחַ.—[Literally: “If thou will not send my people away, I will send the flies upon thee,” etc.—Tr.]
Exo_8:19 [Exo_8:23]. “פְּדוּת,” says Keil, “does not signify διαστολή, divisio (LXX., Vulg.), but ransom, redemption.” At all events, however, it would be obscure to translate: “I will put a redemption between my people and thy people.” We understand: a quarantine.16
Exo_8:21 [Exo_8:25]. Pharaoh’s first concession. He is willing to grant to the people a sacrificial festival, accompanied by cessation from labor, but not to let them go out of the land, because he forebodes the consequence of a conditional emancipation, whereas he is unwilling to relax his despotic power over them.
Exo_8:22 [Exo_8:26]. It is not meet [Lange: safe]. De Wette translates נָכון by “fitting,” Keil by “established.” The first expresses too little, the second too much.17—The abomination of the Egyptians.—Knobel says: “The Egyptians sacrificed only bulls, calves and geese (Herod. II. 45), but no cows, as being sacred to Isis (Herod. II. 41; Porphyr. Abstin. 2, 11); also no turtle-doves (Porphyr. 4, 7). Also no sheep and goats, at least, not generally; in the worship of Isis at Thiborna in Phocis none could be offered (Pausan. 10, 32, 9), and in Egypt those who belonged to the temple and district of Mendes offered no she-goats or he-goats, though they did offer sheep; whereas the opposite was the case in Upper Egypt (Herod. II. 42, 46). The Egyptians were greatly scandalized when sacred animals were sacrificed or eaten (Josephus, Apion I. 26). The Hebrews, on the other hand, sacrificed sheep, goats and rams, and cows no less, e.g. for peace-offerings (Lev_3:1), burnt-offerings (1Sa_6:14), sin-offerings (Numbers 19), and others (Gen_15:9).” It is singular that Keil can suppose the meaning to be only that the ceremonial rules and ordinances [of the Egyptians] were so painfully minute that the Jewish method of offering sacrifices might well scandalize the Egyptians. The sacrifice of cows would of itself be to them abominable enough. The more sacred the animal was, the more abominable did the sacrifice of it seem to be. But the chief point in the matter seems to be overlooked. It was the offering in Egypt of sacrifices to Jehovah, a god foreign to the Egyptians, which must have been an abomination. Even after the Reformation many Catholic princes thought that each land could have but one religion.
Exo_8:24 [Exo_8:28]. Pharaoh permits them to go out a little distance on condition that they will intercede for him. Moses assents, without repeating the demand for a three days’ journey, but requires that Pharaoh shall not deceive him, but keep his word.
Exo_8:28 [Exo_8:32]. The fourth hardening of the heart.
Footnotes:
[13][Exo_8:20 [Exo_8:24]. The Hebrew is תִּשָּׁחֵת. There is no propriety in rendering the future verb here, as is commonly done, by the Preterite. Besides, from the nature of the case, the Preterite is too strong; the land was not wholly destroyed; there was a danger that it would be, and therefore Pharaoh called for Moses and Aaron in order to avert the prospective ruin of the land. The future tense expresses an action as strictly future, or as future with reference to another past event, or as customary, or as going on either at a past or present time. Here we must understand that the devastation was going on, and total ruin was impending. Hence we may render: “was being destroyed,” or (as we have done) “was like to be destroyed.”—Tr.].
[14][Exo_8:22 [Exo_8:26]. The particle הֵן, commonly meaning, “behold,” seems to have here, as occasionally elsewhere, the force of a conditional particle. There is no mark of interrogation in the sentence, and apparently Moses says: “Lo, we shall sacrifice … and they will not stone us.” But the sense seems to require the last clause to be taken interrogatively.—Tr.]
[15][Lange apparently has here in mind Keil’s interpretation, schwere Menge, “grievous multitude,” a meaning borne out by Exo_10:14; Gen_1:9, etc.—Tr.]
[16][Lange s translation agrees with that of A. V. Knobel conjectures that instead of פְּדוּת, we should road פֶּלֶת, “separation,” from the verb פָּלָה, which is used in the preceding verse. But such a noun nowhere occurs, though it would be an allowable formation. Better assume, with Gesenius, Fürst, and the most, that the noun has here a rare, though perhaps its original, meaning, that of redemption being derived from it.—Tr.]
[17][Lange’s rendering “sicher” is without analogy, except as “sicher” may mean “certain,” “sure,” which can hardly be Lange’s intention here. Keil’s explanation is the usual one: “festgestellt,” defined by statutum, rectum, “right.” The more common meaning is “fixed;” but this cannot be the force of the word here.—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 PLAGUE OF FLIES. (Exo 8:20-32)
PLAGUE OF FLIES. (Exo 8:20-32)
Rise up early . . . Pharaoh; lo, he cometh forth to the water, &c.--Pharaoh still appearing obdurate, Moses was ordered to meet him while walking on the banks of the Nile and repeat his request for the liberation of Israel, threatening in case of continued refusal to cover every house from the palace to the cottage with swarms of flies--while, as a proof of the power that accomplished this judgment, the land of Goshen should be exempted from the calamity. The appeal was equally vain as before, and the predicted evil overtook the country in the form of what was not "flies," such as we are accustomed to, but divers sorts of flies (Psa 78:45), the gad fly, the cockroach, the Egyptian beetle, for all these are mentioned by different writers. They are very destructive, some of them inflicting severe bites on animals, others destroying clothes, books, plants, every thing. The worship of flies, particularly of the beetle, was a prominent part of the religion of the ancient Egyptians. The employment of these winged deities to chastise them must have been painful and humiliating to the Egyptians while it must at the same time have strengthened the faith of the Israelites in the God of their fathers as the only object of worship.
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 FOURTH PLAGUE — SWARMS (OF FLIES,) Exo_8:20-32.
FOURTH PLAGUE — SWARMS (OF FLIES,) Exo_8:20-32.
20. Lo, he cometh forth to the water — To offer his morning worship on the bank of the river, as in Exo_7:15. Jehovah’s message confronted him at the altar of his god.
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 20. lo, he cometh forth to the water] cf.…
20. lo, he cometh forth to the water] cf. Exo_7:15
20–32. The fourth plague. The dog-fly. Entirely J.
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20–23 The announcement of the plague. Cf Exo_8:1-4.
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 (20, 21) There is. again, a doubt as to…
THE FOURTH PLAGUE.
(20, 21) There is. again, a doubt as to the nature of the fourth plague. In the original it is called the plague of “the ‘arób.” which is used throughout in the singular number. The LXX. translate ha-’arob by “the dog-fly” (ή κυνόμυιά). The Jewish commentators connect the word with the root ‘ereb or ‘arab, and suppose it to designate either a mixed multitude of all kinds of wild beasts (Josephus and Jonathan), or a mixture of all sorts of insects (Aquila, &c). Moderns generally agree with the LXX. that a definite species of animal—probably an insect—is meant, but doubt about the particular creature. The dog-fly, it is said (Musca canina), is not a pest in houses, as the ‘arôb was (Exo_8:21; Exo_8:24), nor does it do any damage to the land (Exo_8:24). It is therefore suggested that the plague was really one of the kakerlaque, a kind of beetle, which is injurious both to the persons of men, to the furniture and fittings of houses, and to the crops in the fields. It is in favour of the kakerlaque that, like all beetles, it was sacred, and might not be destroyed, being emblematic of the sun-god, Ra, especially in his form of Khepra, or “the creator.” Egyptians were obliged to submit to such a plague without attempting to diminish it, and would naturally view the infliction as a sign that the sun-god was angry with them. They would also suffer grievously in person, for the kakerlaque “inflicts very painful bites with its jaws” (Kalisch); and they would begin for the first time to suffer in their property, which neither the frogs nor the mosquitoes had damaged. The plague was thus—if one of the kakerlaque—an advance on previous plagues, and if less disgusting than some others, was far more injurious.
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(20) Early in the morning.—Comp. Exo_7:15; and on the early habits of an Egyptian king, see Herod. ii. 172.
He cometh forth to the water.—It is conjectured that this was on the occasion of the great autumn festival, when, after the retirement of the Nile within its banks, and the scattering of the grain upon the fresh deposit of mud, the first blades of corn began to appear. It is not improbable that Khepra, “the creator,” was then especially worshipped.
(21) Swarms of flies.—Heb., the ‘arôb. Comp. “the frog” (Exo_8:13), and “the mosquito” (ha-kinnim) in Exo_8:17. On the species intended, sec the comment on Exo_8:20-21.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 20-24. It has been noticed that setting apart…
Vers. 20-24. It has been noticed that setting apart the last and most terrible of the plagues, which stands as it were by itself the remainder divide themselves into three groups of three each two in each group coming with a warning, and the third without. (see Exo_8:16 Exo_9:8 Exo_10:21) In other respects, no great regularity is observable. There is a general principle of increasing severity in the afflictions, but it does not obtain throughout the entire series. The first three caused annoyance, rather than actual injury, either to persons or property. Of the next three, two were upon property, one upon both property and person. (Exo_9:10) Of the remaining three, two again inflicted injury on property, while one (the plague of darkness) was a mere personal annoyance. The exact character of the fourth plague depends on the proper translation of the word "arob. The Jewish commentators connected this word with "Ereb and "Arab, words meaning "mingled" or "mixed;" and supposed a mixed multitude of animals beasts, reptiles, and insects to be meant. But the expression used throughout, which is ha-"arob, the "arob," marks very clearly a single definite species. So much was clear to the LXX, who rendered the word by kunomuia, "the dog-fly," which is not the common house-fly (M usca domestica), but a distinct species (Musca canina). Flies of this kind are said to constitute a terrible affliction in Egypt (Philo, De vit. Mos. 2. p. 101; Munk, Palestine, p. 120; etc.); but they attack men chiefly, and do no harm to houses or to the fruits of the field, whereas the arob is spoken of as a pest in the houses, and as "destroying the land" (verse 24). It has been, therefore, suggested that the Blatta orientalis, or kakerlaque, a kind of beetle, is really intended. These creatures suddenly appear upon the Nile in great numbers; they "inflict very painful bites with their jaws; gnaw and destroy clothes, household furniture, leather, and articles of every kind, and either consume or render unavailable all eatables"(Kalisch). They sometimes drive persons out of their houses; and they also devastate the fields. Lo, he cometh forth to the water. See Exo_7:15, and comment. It is suspected that on this occasion Pharaoh "went to the Nile with a procession to open the solemn festival "held in the autumn when the inundation was beginning to abate (Cook) Say unto him. Repeat, i.e. , the Divine command so often given. (Exo_5:1 Exo_7:16 Exo_8:1)
HOMILIES BY J. ORR
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Vers. 20-32. The plague of flies.
This torment is thought by many to have embraced winged pests of all kinds. In this case, it would include the mosquito, cattle-fly, beetles, dog-flies, and numbers of others. But see the exposition. We have to note regarding it
I PHARAOH FINDS AS BEFORE THAT THERE IS NO ESCAPING FROM THE HANDS OF GOD. He is met at the brink of the river, and confronted with the old alternative my people go else," etc. (vers, 20, 21). The king, when he saw Moses, would have no difficulty in anticipating what was coming. The bitter greeting he would give him would be akin to that of Ahab to Elijah thou found me, O mine enemy?"; (1Ki_21:20) nor would Moses" reply be very different from that given by the prophet have found thee; because thou hast sold thyself to work evil in the sight of the Lord." What madness in the king to keep up this foolish, this suicidal contest! But the conflict of every sinner with Jehovah is of the same infatuated character. Stroke after stroke descends, yet impenitence is persevered in. Well may God say, "Why should ye be stricken any more?". (Isa_1:5) His demand, through all, abides unchanged.
II THE FOURTH PLAGUE SPRINGS FROM THE AIR. The sphere of judgment is widening and extending, taking in constantly new regions water, earth, air. The voices that summon to repentance are heard from every side. A new demonstration of the universality of Jehovah"s rule-of the unlimited sweep of his dominion (ver. 22). Flies are agents which God can employ as a scourge of nations still. We read of singular feats in the way of insect-taming; of flies, bees, and even lice being trained to obey orders, and go through wonderful evolutions. Man"s power of control over these minute creatures is but a feeble image of the power exercised over them by God. He enrols them among his battalions, and uses them to execute his commissions.
III A NEW SIGN IS THIS TIME GIVEN THE SEVERANCE OF THE LAND OF GOSHEN FROM THE REST OF EGYPT (vers. 22, 23). The Israelites had probably been made fellow-sufferers with the Egyptians, at least in part, in the inconvenience experienced from the first three plagues. This was permitted, at once as a chastisement for their unbelief and murmurings, and as a purifying discipline. Nothing has been said as to the effect produced upon their minds by the outbreak of these terrific plagues; but they must have shown the Israelites the folly of their recent conduct, and wrought them up to a high pitch of expectation in the confidence that the day of their redemption was drawing near. With the production of this change of mind in the dwellers in Goshen, the nell for further inflictions upon them ceased, and a difference was thereafter put between them and the Egyptians. This astonishing separation was as clear a proof as could have been given of Jehovah"s absoluteness in the government of the creatures, of the extent of his rule, and of the care he exercised over his chosen people. Possibly, Pharaoh had hitherto been taking encouragement from the fact that Israel was involved in the calamities. He may have been led to question:
1. God"s power, seeing that he could not protect his own worshippers. It may have suggested itself to him that Jehovah"s power was limited, and therefore might successfully be braved.
2. God"s love for Israel. For if he loved them so much, why did he allowthem to suffer? And if his interest in them was as weak as facts seemed to show, it was not impossible, if resistance was continued, that he might abandon them altogether.
3. The likelihood of God"s proceeding to extremities. God, Pharaoh may have thought, must stop somewhere, else his own people will be destroyed together with mine. The need of protecting them is a safeguard against his proceeding to extremes with me. The severance now effected between Goshen and the rest of Egypt was a cruel blow to all such hopes. Thenceforward it was plain that God did care for Israel, that his power was as great as his ore, and that whatever happened to Egypt, Israel was as safe as the pavilion of the Divine protection could make it. The fact is not without significance to ourselves. It teaches us that a deep and broad line of demarcation is really being put in God"s thoughts between his own people and the rest of mankind, and that, whatever be the nature of his outward providence, he has their interests and well-being continually at heart. Those who encourage themselves in sin because they see that the righteous suffer with the wicked, and judge that this proves an absence of interest or care on the part of God, must submit to a great undeceiving. The last judgment will make a final separation. (Mat_25:31-35)
IV THE FOURTH PLAGUE BROUGHT PHARAOH A SECOND TIME TO THE POINT OF SUBMISSION TO GOD"S COMMANDS. The separation of the territory of Israel seems greatly to have startled him, and he sent anew for Moses. The unwillingness of his mind to grant the required consent to the departure of the people is apparent from the interview.
1. Pharaoh proposes a compromise. (Exo_5:2-5) This is a common expedient with those who are hard pushed with questions of religion. It is, however, only a veil for the spirit of disobedience working underneath. The compromise proposed was unhesitatingly rejected by Moses. He had no authority to accept it. It was in its own nature an untenable one (ver. 26). Nothing was to be gained by accepting it. By standing firm to his demand, he was certain to get the whole of what he wanted (ver. 28), why then take a part? Had he accepted the compromise, it would probably only have embeldened Pharaoh to further resistance. God"s servants will do well to imitate Moses in this distrust of compromises. Little good ever comes of them. Principle, not expediency, should rule the Christian"s conduct. The intrusion of expediency into matters ecclesiastical has been a grievous source of weakness, of scandal, and of loss of spiritual power.
2. He ultimately yields. He concedes the whole demand; qualified only by the injunction not to go far away (ver. 28). The interview leaves on one"s mind the impression of sincerity of a real relenting, of however short a duration, on the part of Pharaoh. Just so much the more fatal to his spiritual life was the subsequent hardening.
V THOUGH WARNED BY MOSES OF THE PERIL OF ACTING DECEITFULLY, PHARAOH ANEW HARDENED HIS HEART (ver. 32). Hardening, after the experience just described, may be regarded as almost settling Pharaoh"s doom. He would soon be, if he was not already, irrecoverable. God had trusted him a second time, and this was the result. Obstinacy was passing into obduracy. J.O.
HOMILIES BY D. YOUNG Vers. 20-32. The fourth plague the flies: the immunities of Goshen.
The mere change from one chastising agent to another is not a matter to be dwelt on in considering this plague. We note that God makes the change from gnats to flies, and that Pharaoh, who was obdurate before the gnats, is so far affected before the flies as to make an offer of submission; but it is obviously impossible for us to see why the flies should be more efficacious than the gnats. The important thing is, not the gradation from gnats to flies, but the way in which Goshen was protected by Jehovah, and thereby proclaimed as under his favour. As in the third plague we are to notice the discomfiture of the magicians, rather than the gnats themselves, so in the fourth plague we are to notice the immunities that were secured to Goshen, rather than the flies. Thus we mark how majestically and how worthily of himself Jehovah moves on from point to point towards the climax of his visitations on Pharaoh. To say that these plagues increased in severity is not to say much. Their succession in this respect is not so traceable as the succession of the events which happened in connection with them. In considering these events in their succession, we see more clearly how far this narrative of the plagues is from being the construction of a mere storyteller. There is a certain Divine art as to what is inserted and what omitted; but of this we may be sure, that nothing is invented. Underneath the condensed and pregnant record there is a tremendous and bitter reality. Consider then
I THIS PROTECTION OF GOSHEN.
1. Note what this protection did for the Israelites. Had they then up to this time been sharers in the inconveniences and perils of the first three plagues? We must conclude that they had been; and that Jehovah only now deemed it fitting to extend special exemption to them. It was well for them to share somewhat of the sufferings of the Egyptians. (And we must bear in mind that however much they shared of these sufferings, yet afterwards, in the wilderness, the recollection of the comforts and delicacies of Egypt rose above all the recollection of the sufferings. (Exo_16:3; Num_11:4-6) But now, with the fourth plague, the time has come to make a perceptible difference between Israelite and Egyptian. True, the contest is advancing, but there is still much to be done; and it is well to give Israel timely encouragements. They must wait a while to be liberated from Pharaoh"s thraldom, yet surely it must rejoice and comfort their hearts to see themselves, even though in bondage, free from the afflictions which are coming ever more thickly upon Egypt. Though they have not all they want, it is something to have such a clear sign that God has marked them for his own. Even in this world, with all his sufferings, temporal disadvantages, and opportunities of gain missed, because he is a Christian, the Christian has that which makes the world to envy and to fear. For a while we must share in the world"s sufferings, but the world cannot share in our joys. Israel has to suffer with Pharaoh in the beginning, but presently it escapes; whereas Pharaoh cannot by any plan extend Goshen among the habitations of his own people. If we would have the comforts of Goshen we must go there, fraternise with them that dwell there, and join ourselves on to them.
2. Note what this protection may have done for the Egyptians. It may have done much in the way of revelation as to the cause of their troubles. Up to this point, most of them, even while they experienced great sufferings, had no knowledge of what caused the sufferings. It is very improbable that the demands of Moses had become known to the great bulk of the people. To national troubles they were doubtless used at times such troubles as had come to their ancestors in the seven years of famine but these plagues were altogether beyond precedent, and must have provoked much active enquiry as to what possible cause could produce them. And now when this sharp division is made between Egypt and Goshen, this line evidently not of man"s making, the Egyptian people cannot but feel at once that there must be some connection between their sufferings and the state of the Israelites. Hence
3. It is possible that here we have the real reason why Pharaoh is now driven again into a sort of submission. What if he were more concerned at the absence of the flies from Goshen than at the presence of them among his own people! Might not this extraordinary exemption set his own people thinking too much, and cause his house to be divided against itself?
II HIS PROPOSITIONS TO MOSES OF COMPROMISE. Pharaoh, on the occasion of his former yielding (ver. 10), proposed to let the people go to-morrow." Now he varies the terms of compromise. The people shall offer their sacrifices in the land. This offer he seems to have made in complete ignorance of the difficulties which lay in the way from the feelings of his own people. A fine man this, to be the ruler of a great kingdom! One who had to be taught the feelings of his own people by a stranger. Like most despots; he did not understand how vain it was to contend against the strength of custom and popular sentiment, particularly in matters of religion. Not only were the rites of Israelitish worship different from those of Egyptian worship, but one of the animals most frequently used for Israelitish sacrifice, would if so used before the Egyptians, have been viewed by them with the utmost repugnance. It was no visionary peril which Moses indicated. Whately, in his annotated edition of Bacon"s Essays (p. 126): speaking on this very subject of the strength of popular custom, illustrates it, curiously enough, from the conduct of the Alexandrian populace at a much later time. "When the Romans took possession of Egypt, the people submitted without the least resistance to have their lives and property at the mercy of a foreign nation: "but one of the Roman soldiers happening to kill a cat in the streets of Alexandria, they rose on him and tore him limb from limb, and the excitement was so violent, that the generals overlooked the outrage for fear of insurrection. In the land of Egypt then, says Moses; the sacrifices of Israel cannot be; and of course beyond the sufficient reason stated by Moses, there were others which there was no need to state, and which Pharaoh could not have understood, even if they had been stated. But Pharaoh is driven from one proviso only to seek refuge in another. If the people go out, they are not to go very far. And yet this offer, conditional as it seemed, was not conditional in reality. It was enough to serve the purpose of Moses, and he could readily accept it. Once a bird is outside of the cage, a very few minutes will take it clear away from the risk of recapture. If Pharaoh only lets Israel out of his hands, it matters not how far, the rest will settle itself. This promise was enough to justify Moses, in interceding for a withdrawal of the heavy hand of Jehovah; and Jehovah, in granting the request. Thus a second time was Pharaoh taken at his word. God, we see, takes men at their word when they make right resolutions. If they make wrong, selfish resolutions, he would have them alter them. But once they have resolved rightly, he holds them to the resolution, and gives opportunity to carry it out. God withdrew the flies, as he had withdrawn the frogs. There seems even something as miraculous about the withdrawal as about the original infliction. It might have been expected that a few of the flies would remain, just one here and there, but there remained not one. Lastly, notice what is now coming to be the regular result of Pharaoh"s temporary yieldings. He gives way a little to pressure, but as soon as the pressure is removed, he returns to his original position. All these yieldings of his are but as the slight appearance of thaw when the sun is at his best on a keen winter"s day. Pharaoh was thawed just a little on the surface of his nature. As soon as the heat of the present plague departed, the frost in his proud heart set in with more severity than ever. Y.
HOMILIES BY J. URQUHART Vers. 20-32. The Fourth Plague.
I THE SUPERSTITION OF EGYPT IS MADE ITS SCOURGE.
1. The land was covered with the sacred beetle. It swarmed upon theground and in their homes. No movement was possible without crushing or treading under foot the insect they adored. When God overthrows idolatries the very reverence with which the idols have been regarded deepens the chastisement. When the covetous sink under the loss of wealth, they themselves have given its weight to the blow which crushes them.
2. The land was destroyed by it. No prayer or propitiation served to avertthe judgment. A land is ever corrupted by its idolatry. With the knowledge and worship of the true God, purity and righteousness and truth are put far from it. The soul is marred and wasted by covetousness.
II THE SEPARATION BETWEEN GOSHEN AND EGYPT.
1. Hitherto there had been no separation. Up to a certain point the just andthe unjust suffer in common.
2. Beyond this, God shields his loved ones. They are alike visited bysorrow, etc.; but while there is darkness and the ministration of death in the abodes of the unrepentant, there is light and the ministration of life in the dwellings of the righteous.
III THE REJECTED COMPROMISE. Nothing less than God"s demand can be accepted. If we are to go free and to obtain the inheritance, we must make no compromise with the world or with sin; we must offer to God the full unfettered worship he demands. There must be full and complete separation between Egypt and Israel, the Church and the world, else it will be impossible to present before God the sacrifices he asks for. A Church unseparated from the world will be a worldly Church.
IV PHARAOH"S BROKEN FAITH. We have no reason to doubt that he was sincere when he made the promise (ver. 28). How many vows sincerely made in trouble are forgotten in the ease they sought to purchase! Under the pressure of affliction men are ready to sacrifice much to which, when God"s hand is removed, they cling as to their life. U.
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 Swarms of flies.
Exo_8:20-24
Swarms of flies.
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The plague of flies; or, an exceptional method of the Divine administration in the affairs of this life
I. It is a general rule of the Divine administration that the good and sad shall alike participate in the painful dispensations of this probationary life.
1. Because both are guilty of sin.
2. Because both need correction and improvement.
3. Because life is a probation and a discipline.
II. It is an exceptional method of the divine administration to exempt the good from the trials and retributions of this life. And I will put a division between My people and thy people.
1. Thus we see that there are times in this life when moral character gives exemption from severe retribution. This is the honour God places upon true moral goodness. In this way He occasionally shows His approval of it. Piety shields the house. It will protect a nation from the plague of God.
2. Thus we see that there are times in this life when God manifests to men His care for the good.
3. Thus we see that there are times in this life when God gives men a prophecy of the social equity in the world to come. Then Egypt will be ever separate from Goshen in character, as in retribution and reward. Heaven will adjust the moral relations of the universe.
Lessons:
1. That continued sin must be visited by continued retribution.
2. That the providence of God is over the good to save them from pain.
3. That the wicked must see the worth of goodness. (J. S. Exell, M. A.)
Gods retributive resources
I once knew a good woman who had three children, and the youngest was her pet. And it died, and said she, Now God has done all that He can do. But a little after another was burnt to death, and then she said, I see God can do more yet. Soon after the other fell into a boiler of water, and was scalded to death. Says she, God can do more yet. Afterwards her husband died, and then she said, Now God has done all things well. If she had said this before, she would have had her husband and two children alive; but God must bring His work to pass. He afflicts us for our good. (Matthew Wilks.)
Flies in Egypt
Egypt has always suffered more or less severely in hot weather from the various sorts of flies which arise from the marshy lands. The most numerous and troublesome among the insects which infest these countries, says Sonnini, are flies, which cruelly torment both men and animals. It is impossible to form a just idea of their obstinate perseverance when they wish to fasten upon any particular part of the body, as when they are driven away they return and settle again in the same moment, and their pertinacity tires out the most patient sufferer. They particularly delight in fastening upon the corners of the eyes and the edges of the eyelids, to which tender parts they are attracted by a slight humidity. Mr. Lane says--In spring, summer, and autumn, flies are so abundant as to be extremely annoying during the daytime, and mosquitoes are troublesome at night, unless a curtain be made use of to keep them away, and often in the day. Herodotus also makes mention of the flies of Egypt, and describes the nets with which the inhabitants protected themselves against them. In winter, however, these insects are rarely troublesome, and Pharaoh may have thought that the threat of such a plague was but little likely to be fulfilled. For the same reason the miraculous character of the visitation, when it came, was the more readily acknowledged. (T. S. Millington.)
Increased penalties
At sea, when the enemys ship is sighted in full flight, a gun loaded with powder only is fired by the pursuer to bring the fugitive to. When this fails, the cannon is charged with a ball, but is designedly fired so as not to strike the vessel, in the hope of inducing it to furl the sails. But when this attempt has failed, then the captain of the pursuer orders the gun to be fired straight at the ship attempting to escape. It may be that many shots have taken effect in her rigging and hull before she ceases her flight. Such, too, is the forbearance of God. The first miracle of Moses was harmless--the second came nearer home, in expectation of the stubborn despots compliance.
Various kinds of flies in this plague
The flies of this plague were evidently of a formidable kind, and very grievous. The Psalmist says--He sent flies among them, which devoured them (Psa_78:45). There is a kind of beetle common in Egypt which is very destructive, inflicting painful bites, and consuming all sorts of materials. The mosquito also, which is a terrible nuisance in all hot climates, and especially in the vicinity of rivers, answers to this description; and the house-fly, which swarms in Egypt, carries corruption, and not unfrequently infectious disease, wherever it alights. It is probable, however, that the flies of this plague were of various kinds, including the above and many others, for David says again He spake the word, and there came all manner of flies, or divers sorts of flies (Psa_105:31). The marginal reading gives a similar description, a mixture of noisome beasts. There is no reason, therefore, for supposing that the plague was limited to any one species; on the contrary, as the flies were everywhere, upon the people and in their houses, on the ground and in the air, and in all the land of Egypt, it appears almost certain that they were of different habits, and therefore of different species. There were flies that devoured, and flies that stung; flies that corrupted, and flies that hovered whirring in the air; flies upon men, inflaming their eyelids and blinding them, and flies upon the cattle; there were beetles that crawled upon the ground, and perhaps also bees, and wasps, and hornets, pursuing the people fiercely. It is doubtful whether some kind of flies were not among the sacred insects of the Egyptians. Some of them have been preserved, perhaps accidentally, in the mummy cloths, and some few, among which are the house-fly, the wasp, and the butterfly, are represented in paintings on the monuments and walls. To make the miracle more evident, these pests, while vexing the Egyptians almost beyond endurance, giving them no rest either by night or day, were not suffered to approach the Israelites. In the land of Goshen were no flies. (T. S. Millington.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Exo_8:24. Swarms] Heb. הערב “a species of fly, the…
CRITICAL NOTES.—
Exo_8:24. Swarms] Heb. הערב “a species of fly, the gad-fly” (Ges.) “a scorpion-like and stinging” animal, “a beetle, scarabæus” (Fü.); “prob. the gad-fly, so called from its sucking the blood” (Dav.)
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MAIN HOMILETICS OF THE PARAGRAPH.—Exo_8:20-24
THE PLAGUE OF FLIES; OR, AN EXCEPTIONAL METHOD OF THE DIVINE ADMINISTRATION IN THE AFFAIRS OF THIS LIFE
It is somewhat difficult to ascertain in what this plague consisted. The Hebrew word is very indefinite; but the Septuagint gives it as the κυνόμυια, or dog-fly. This insect is, in some seasons, a far worse plague in Egypt than even the mosquito. Its bite is sharp and painful, causing severe inflammation. Some consider that the beetle is the insect signified; in which case the plague could hardly fail to be a rebuke of the reverence paid by the Egyptians to that creature. To make this retribution more apparent to Egypt, in the land of Goshen there were no flies. In this we have an exceptional method of the Divine administration in the affairs of this world, in that protection from injury was given to good moral characters.
I. It is a general rule of the Divine administration that the good and bad shall alike participate in the painful dispensations of this probationary life. If we look out upon the world we find that the good and the bad suffer alike, that both are liable to the discipline of pain. In this life nothing is more evident than that one event happeneth to all, and that moral character is not exempt from ills often retributive in design.
1. The good and bad suffer alike because both are guilty of sin. The unholy sin wilfully and thoughtlessly. They almost regard sin as no sin. They understand not its turpitude. Even the good sin. The enmity of the carnal mind is not subdued. They are not always pure in the springs of thought and action. The race has only known one sinless man. If we say that we have no sin we deceive ourselves and the truth is not in us. Hence the retributive events of life happen to those who are striving to be pure in heart as well as to those who are content to remain unholy.
2. The good and bad suffer alike because both need correction and improvement in moral character. The retributions of God are corrective. They are designed to turn sinner into saint, and to transform the earthly into the image of the heavenly. They are intended to make the sinful penitent and the converted all beauteous in Christ. Hence they happen alike to both.
3. The good and bad suffer alike because life is a probation and a discipline. The worst characters are on probation; equally so are the best. Probation is co-extensive with the mundane life, and is designed to prepare men for immortality. Hence pain will improve character, when accompanied by the influence of the Divine Spirit; it is well that all men should be tried by it, and be subject to it. The dispositions we manifest under the judgments of God will determine our destiny.
II. It is an exceptional method of the Divine administration to exempt the good from the trials and retributions of this life. “And I will put a division between my people and thy people.”
1. Thus we see that there are times in this life when moral character gives exemption from severe retribution. Swarms of flies were sent upon Egypt. No place was free from them. But from this plague the land of Goshen was exempt. This was a marked interposition of God. No one could refuse to observe it, not even the king himself. And so in this life good men often have an advantage in certain events and circumstances, over those who reject the claims of God. The former are free from pain while the latter know not how to rid themselves of it. This is the honour God places upon true moral goodness. In this way He occasionally shows His approval of it. Piety shields the house. It will protect a nation from the plague of God.
2. Thus we see that there are times in this life when God manifests to men His care for the good. God showed Egypt that he cared for Israel, and that He was able to protect His people. The world has an idea that heaven has but little regard for the good, and that it is but little advantage to be a christian; but in this incident we see that God will protect those who put their trust in Him, and that He will ultimately deliver them from the peril of His anger.
3. Thus we see that there are times in this life when God gives men a prophecy of the social equity in the world to come. In this life men are sometimes given to see that the good are delivered from sorrow and retribution; and in this they have a prophecy of the eternal adaptation of circumstances to moral character in the life to come. Then Egypt will be ever separate from Goshen in character, as in retribution and reward. Heaven will adjust the moral relations of the universe. LESSONS:
1. That continued sin must be visited by continued retribution.
2. That the providence of God is over the good to save them from pain.
3. That the wicked must see the worth of goodness.
SUGGESTIVE COMMENTS ON THE VERSES
Exo_8:23. Reiterated unbelief and hardening, is followed by renewed plagues.
God will have all His ministers early striving to meet His adversaries.
God fits time and place best to deal with and reprove his enemies.
Multiplied demands does God make of his right to the church.
Kings and people, houses and lands shall suffer in rebellion against God.
It is God’s own prerogative in pouring out payments to discriminate between man and man.
The habitation of the first is preserved by God.
Neither fly nor creature shall touch them for harm whom God secures.
In the day of God’s discrimination, redemption shall be for His people, and distruction for His enemies.
There is a great distinction between the people of God, and the people of an earthly king.
God’s goodness may give to the worst of sinners time to repent.
Exo_8:24. Jehovah himself pleads sometimes in vengeance against his enemies.
It is a grievous plague when God arms flies against kings.
Corruption and destruction accompany the wroth of God upon wicked men.
ILLUSTRATIONS
BY THE
REV. WM. ADAMSON
Struggle! Exo_8:20. At sea, when the enemy’s ship is sighted in full flight, a gun loaded with powder only is fired by the pursuer to bring the fugitive to. When this fails, the cannon is charged with a ball, but it is designedly fired so as not to strike the vessel, in the hope of inducing it to furl the sails. But when this attempt has failed, then the captain of the pursuer orders the gun to be fired straight at the ship attempting to escape. It may be that many shots have taken effect in her rigging and hull before she ceases her flight. Such, too, is the forbearance of God. The first miracle of Moses was harmless—the second came nearer home, in expectation of the stubborn despot’s compliance. When this stern summons proved ineffectual, God’s dread artillery fired volley after volley, until nolens volens Pharaoh hauled down his flaunting flag of pride, and acknowledged that the Will of Jehovah bad conquered.
“Ye nations, bend—in reverence bend;
Ye monarchs, wait His nod,
And bid the choral song ascend
To celebrate your God.”
—White.
Fly-gods! Exo_8:21. The Egyptians worshipped the four elements: Water, Earth, Air, and Fire. From the water came the frogs—from the earth came the lice—and now from the air came the fly-gods. These came at a time of the year when they were least expected, viz., the cold season. The fly-god was a special favourite with the Egyptian devotees, and was known in Bible times by the name of “Baalsebub.” Elijah reproved King Ahaziah for sending to enquire of this deity—the god Acchor. Millington says that there was in Egypt, near the Lake Moeris, a city called Achoris, where the fly-god temple stood. Lucian mentions a priest of the same name at Memphis:—
“The chief in honour, and the best,
Was old Achoreus, the Memphian priest.”
—Pharsalia.
Superstition! Exo_8:24. Upon a part of the shore of Rurutu, an island in the region of the Southern Cross, knelt a few native servants of God. The spot was sacred to the great idol of that island; and the natives gathered round expecting that the desecrators of their holy place would be struck lifeless. The Rurutans looked earnestly at them—as the barbarians of Melita did at St. Paul—anticipating some dreadful calamity—that the bodies of the profaners would swell, or fall down dead suddenly. But no harm came to them. Still they felt sure that in the night the gods would come and kill them. In the morning they found the new-comers all well and safe; whereupon they began to suspect that their gods were deceivers. They were accordingly given up for destruction. But we have no record that the Egyptians gave up the worship of the scarabœus. On the contrary, we find from monuments erected subsequent to this visitation that the Egyptians continued to worship the sacred beetle, in spite of the exposure of its utter helplessness. This pitiable worthlessness of their fly-god was all the more conspicuous from the fact that it was kept far away from the children of Israel. The Egyptian gods plagued their own worshippers, and spared their enemies.
“Gods of the ruined temples, where, O where are ye?”
—Bethune.
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.
Paul E. Kretzmann 1924 · Public Domain The Plague of the Flies
The Plague of the Flies
v. 20. And the Lord said unto Moses, Rise up early in the morning, and stand before Pharaoh; lo, he cometh forth to the water, the river Nile, probably for purposes of worship; and say unto him, Thus saith the Lord, Let My people go that they may serve Me. It is a monotonous repetition intended to wear down the hard heart of the king.
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v. 21. Else, if thou wilt not let My people go, behold, I will send swarms of flies upon thee, and upon thy servants, and upon thy people, and into thy houses; and the houses of the Egyptians shall be full of swarms of flies, and also the ground whereon they are. As nearly as can be determined, the flies here referred to are the dog-flies or blood sucking gad-flies, whose sting is particularly painful. The grievousness of the plague, moreover, would be increased by the fact that the flies would come in such great numbers as to fill the land and cover the ground.
v. 22. And I will sever in that day the land of Goshen, in which My people dwell, that no swarms of flies shall be there; the Lord intended to make a miraculous distinction in favor of the children of Israel; to the end thou mayest know that I am the Lord in the midst of the earth, therefore possessing absolute power also over the land of Egypt as the omnipotent Sovereign over all.
v. 23. And I will put a division between My people and thy people, set a redemption in favor of the children of Israel, to deliver them from the plague; tomorrow shall this sign be.
v. 24. And the Lord did so; and there came a grievous swarm of flies into the house of Pharaoh, and into his servants’ houses, and into all the land of Egypt; the land was corrupted by reason of the swarm of flies. Not only were the people tortured with the severe stings, as well as the animals, but the vegetation was attacked by the maggots that developed from the eggs deposited on it.
v. 25. And Pharaoh called for Moses and for Aaron, and said, Go ye, sacrifice to your God in the land. The fierceness of the plague drove Pharaoh to this first concession, at least to grant the children of Israel a few days of rest for a sacrificial festival.
v. 26. And Moses said, It is not meet so to do, to do so would have been against the rule which the Lord wanted to have observed; for we shall sacrifice the abomination of the Egyptians to the Lord, our God, for the Egyptians were highly scandalized if animals sacred to them were offered; lo, shall we sacrifice the abomination of the Egyptians before their eyes, and will they not stone us? The idea of offering sacrifices to Jehovah in Egypt, where the true God was not accepted, was in itself an abomination to the Egyptians, and they would not have hesitated about making known their objections.
v. 27. We will go three days’ journey Into the wilderness, and sacrifice to the Lord, our God, as He shall command us. Moses refused to recede from his original demand in any manner.
v. 28. 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, a restriction which he was cautious to add; intreat for me. He feigned a compliance which was far from that which the situation demanded.
v. 29. And Moses said, Behold, I go out from thee, and I will lntreat the Lord that the swarms of files may depart from Pharaoh, from his servants, and from his people, tomorrow; but let not Pharaoh deal deceitfully any more in not letting the people go to sacrifice to the Lord. This was a warning against the trickery which Pharaoh had exhibited before, v. 15. and indicated that Moses was master of the situation.
v. 30. And Moses went out from Pharaoh, and intreated the Lord.
v. 31. And the Lord did according to the word of Moses; and He removed the swarms of flies, the obnoxious vermin, from Pharaoh, from his servants, and from his people; there remained not one. It was another miraculous removal of a plague.
v. 32. And Pharaoh hardened his heart at this time also, neither would he let the people go. It may happen now and then that obstinate sinners will declare themselves willing to reform in the one or the other thing which is offensive to the Lord; but such outward changes do not affect the heart, which remains hardened in sins as before. There is only one thing for Christians to do, namely, to serve the Lord in the manner which He prescribes in His Word. All self-chosen worship is an abomination to the Lord.
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 stand in front of Pharaoh
stand in front of Pharaoh
"present yourself to Pharaoh"
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Let my people go
"set my people free"
translationWords
worship
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 8:20-32 The fourth plague was the plague of flies.…
8:20-32 The fourth plague was the plague of flies. The Egyptians worshiped insects such as flies that seemed to be able to turn death into life, as their young seemed to emerge from decaying matter. If the Egyptians thought that insects had the secret of life, God would let them have all the insects they wanted. Some say that this infestation was the natural result of all the dead frogs, but there were no flies in Goshen (8:22), the northeastern delta area where the Hebrews lived. God’s miraculous power was clearly seen in his ability to infest one area while sparing another at will.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.