Exodus 8:4














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 Exodus 7:17), and of the folly of further contest with him (vers. 10, 22).

3. As a demonstration of the vanity of the idols. The Egyptian gods were utterly 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."

4. 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 (Exodus 22:28). He frequently punished Israel by sending armies of locusts to devour the produce of the fields (Joel 1, 2; Amos 4.). Jehovah was at the head of these armies (Joel 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 (Jeremiah 8:7). He rules. He alone rules. "An idol is nothing"(1 Corinthians 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 (Luke 21:25; Revelation 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 monarch should 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 to persuade 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 the influence 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 which convinced 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, and declared 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 was God'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 warned against 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.

It is not meet so to do.
I. THAT THERE CAN BE NO COMPROMISE IN CHRISTIAN MORALITY. "And Moses said, It is not meet to do so."

1. Because they do not like to give up their sins.

2. Because they will not summon resolution enough to break the force of old and continued habit.

II. THAT THERE CAN BE NO COMPROMISE IN CHRISTIAN WORSHIP. "We will go three days' journey into the wilderness, and sacrifice to the Lord our God, as He shall command us." It is not enough to worship God; we must worship Him in the manner He has made known. Men should not place themselves in temptation by going to unhallowed sanctuaries.

1. Christian worship must not he compromised by idolatry.

2. Christian worship must not be compromised by levity. Prayer must be the dominant impulse of the soul.

III. THAT THE SERVANTS OF GOD MUST REJECT ALL ATTEMPTS AT RELIGIOUS COMPROMISE.

1. Because religious compromise brings contempt upon the Christian life.

2. Because religious compromise brings contempt upon Christian worship.

(J. S. Exell, M. A.)

I. THE IMPOSSIBILITY OF MAINTAINING A SECRET OR HIDDEN CHRISTIAN LIFE. The life of Christ in the soul will come out in real manifestation and in public recognition of God. In the first place, the very initial demand of Christ upon His disciples is to confess Him before men, and to take up the cross and come after Him daily. There is no such thing as a private and concealed faith allowed or alluded to in the Scriptures. Christianity is no secret organization, but a life that openly and boldly declares itself. Besides, the very fact that Christianity is a life in the soul makes it impossible to keep it a secret. A tree might just as well say, "Can I not be a real living tree without giving forth buds and leaves in the springtime?" or a rose, "Can I not be a rose without bursting into leaf, and in due time sending forth my flowers in their sweetness to rejoice the eye and delight the smell of man?" A prominent fruit merchant in one of our New England cities was converted at one of our meetings, and he determined to keep the fact secret. He was ashamed to confess Christ before his companions, among whom he had been a very profane and godless man. His special and besetting sin was an awful habit of the wildest profanity, which used to burst out of his mouth at the least provocation to his quick and passionate temper. Some of his employes told me that when he came to the warehouse, where his fruit was sorted and stored after being received from the ships, he would swear and curse at such a rate that they all dreaded his coming. And especially was this so if a cargo of oranges or bananas turned out badly. The next morning after he had decided to give himself to Christ he went down to his receiving store. A large cargo of oranges had been received the day before, and the men were engaged in opening and sorting them. They were dreading his appearance, well knowing that the condition the fruit was in would excite his wrath to the uttermost. Well, he came in, and without a word he looked over the oranges. To the astonishment of his men, he said to them pleasantly, "Well, boys, this is rather a bad lot, to be sure. Just sort them over, and make the best of them. I suppose it can't be helped." Now, that man did not exactly confess Christ in so many words, but the absence of certain expressions from his conversation, and the presence of a new spirit, revealed the fact that he had seen Jesus. At once the men came to the conclusion as to what had happened. They were not wrong. One of them told me the occurrence the next day. That night I related this incident. I did not know the man by sight, and was not sure that he was present; but at the close of the meeting the merchant sprang to his feet and confessed that he was the man; and he there and then publicly confessed Jesus Christ as his Saviour. You see he could not hide the fact from those round about him, nor could he keep from confessing it.

II. A MAN CANNOT BE A CHRISTIAN AND WORSHIP GOD IN THE LAND WITHOUT OFFENDING THE WORLD. A gentleman in Boston was converted at one of Mr. Moody's meetings. He purposed keeping it a secret. He belonged to a wealthy and aristocratic family and circle, among whom it was fashionable to sneer at evangelical religion, and at that time especially at Mr. Moody and the great work going on in that city. Shortly afterwards this gentleman was guest at a large dinner-party. In course of the dinner, the tabernacle meetings and Mr. Moody came up for discussion and ridicule. From bad they went to worse, and began to sneer at Jesus and His cross. By and by, when he could bear it no longer, he arose in his place, trembling with embarrassment, yet courageous in purpose, and said, addressing his host: "I do not wish to seem rude; but I cannot be true to myself or to my God, and let this conversation go on any longer. I beg to say that Mr. Moody, though I am personally unknown to him, is my friend; and in that same old 'tabernacle' which is the object of your ridicule, and in one of those meetings which you hold in such contempt, he was the means of awakening me to a true knowledge of my condition before God, and of leading me to Christ, whom I believe to be the very Son of God — and through the merits of His blood I am trusting for forgiveness and eternal life. I cannot let the conversation go on without at least confessing so much. And not wishing to disturb the freedom of your party, or restrain you by my presence, I beg leave of my kind host to retire from this table."

III. "WE WILL GO THREE DAYS' JOURNEY INTO THE WILDERNESS." Israel could not worship God in the land, because God had commanded them to go out of the land. "Three days' journey into the wilderness." Where is that? Surely it must teach us that the Christian's place is in resurrection with the Lord. From the cross to the resurrection was three days. "If ye then be risen with Christ, seek those things which are above" (Colossians 3:1).

(G. F. Pentecost, D. D.)

Alas, how many who have named the name of Christ have never gone very far away from the "former things." In the world they are not known as Christians, and are only known as Christians in the church by the fact that their names are on the church roll or parish register as having been baptized and confirmed. It must be apparent to any thoughtful person that any half-and-half position with reference to Christ and His salvation is not only an inconsistent, but a very unhappy, one.

I. "NOT VERY FAR AWAY" IS INCONSISTENT WITH THE FIRST LAW OF CHRISTIAN LIFE, which demands that we shall break with this world. "For our citizenship is in heaven" (Philippians 3:20). "The whole world lieth in the evil one" (1 John 5:19); and to abide in the world is to take up quarters on Satan's ground. Besides, the very object that Moses had in going down to Egypt was to bring the people up out of that land into a good land and large. How could they ever reach Canaan if they consented not to go "very far away"? And how shall we be separated from this present evil world if we, as confessors of Christ, insist on lingering about the borders of the old life?

II. "NOT VERY FAR AWAY" IS ENTIRELY INCOMPATIBLE WITH A HAPPY CHRISTIAN LIFE. In the times of the old border wars between the Scots and the English, the people living in the border counties had a most wretched time of it. First the Scots would come pouring down into the northern counties of England, and devastate and destroy there; and then the English would invade the southern counties of Scotland, and desolation and death would be their portion. So it is with the border-Christians. The Word of God catches them in the world, and pricks and cuts without healing; and if they are only a little way in the kingdom they are thoroughly exposed to the temptations and buffetings of Satan. With the back to the world and face to Christ, ever marching forward, is the only way of peace and happiness.

III. "NOT VERY FAR AWAY" IS A DANGEROUS PLACE TO BE IN. I once heard of a little girl who fell out of bed during the night. The mother heard the child's fall and cry, and ran to her little one. After she had picked her up and somewhat pacified her, she asked the little girl, "How did you come to fall out, my dear?" The child replied, "Oh, I suppose I went to sleep too near to the edge of the bed where I fell out," and then, quickly correcting her statement, said, "No, I mean I went to sleep too near to the place where I got in." That was the real truth of it. There are a great many persons who profess conversion; but they do not get very far into the kingdom; and then they go to sleep, and when they fall out the real reason is that they did not get far enough in. "Not far away" is a most dangerous compromise to consent to.

IV. "NOT VERY FAR AWAY" IS A POSITION FROM WHICH GOD CAN CHOOSE NO WORKERS. I am very free to say that God can make little or no use of a worldly half-and-half Christian. In the first place, the world has no confidence in a Christian who is hand-and-glove with it, while at the same time professing to have found something infinitely better, and to have been saved from the world. In the second place, a half-and-half Christian cannot do with "all his might" what God would give him to do. Consecration and service go necessarily together; and no consecrated life can be maintained on the edge of the world or on the edge of the Church.

(G. F. Pentecost, D. D.)

The old life — so far as that old life is associated with old companions and with practices which are evil — must be abandoned. It does not mean that you arc to turn hermit or nun; but in spirit and practice you belong to another commonwealth. But the Christian in the world is to be as distinct from it as the Gulf Stream is from the ocean through which it flows. Christian and Great-Heart passed through Vanity Fair, but they were not citizens of that place. You are not to turn your back in pharisaical self. righteousness upon your did friends; but henceforth you can only have to do with them on the basis of your out-and-out loyalty to Christ. If you can go with them and take Christ with you to their feasts and pleasures, then go; but if the condition of your going is that you leave your Master behind you, then of course you are not to go: you cannot. Be true to the Master, and your worldly associates will spare you any pains on the point. They will adjust themselves to you, or, rather, from you, until the moment comes when they want a true friend, a guide and helper in some spiritual crisis, and they will come to you, passing by those Christians (?) who are "serving God in the land."

(G. F. Pentecost, D. D.).

People
Aaron, Egyptians, Moses, Pharaoh
Places
Egypt, Goshen, Nile River
Topics
Bondmen, Frogs, Officials, Servants, Yea
Outline
1. Frogs are sent
8. Pharaoh complains to Moses, who by prayer removes them
16. The dust is turned into lice, which the magicians could not do
20. The plague of flies
25. Pharaoh inclines to let the people go, but yet is hardened

Dictionary of Bible Themes
Exodus 8:1-4

     5435   ovens
     8833   threats

Library
Mary, Future Mother of Jesus, visits Elisabeth, Future Mother of John the Baptist.
(in the Hill Country of Judæa, b.c. 5.) ^C Luke I. 39-56. ^c 39 And Mary arose in these days [within a week or two after the angel appeared to her] and went into the hill country [the district of Judah lying south of Jerusalem, of which the city of Hebron was the center] with haste [she fled to those whom God had inspired, so that they could understand her condition and know her innocence--to those who were as Joseph needed to be inspired, that he might understand--Matt. i. 18-25], into a city
J. W. McGarvey—The Four-Fold Gospel

Blasphemous Accusations of the Jews.
(Galilee.) ^A Matt. XII. 22-37; ^B Mark III. 19-30; ^C Luke XI. 14-23. ^b 19 And he cometh into a house. [Whose house is not stated.] 20 And the multitude cometh together again [as on a previous occasion--Mark ii. 1], so that they could not so much as eat bread. [They could not sit down to a regular meal. A wonderful picture of the intense importunity of people and the corresponding eagerness of Jesus, who was as willing to do as they were to have done.] 21 And when his friends heard it, they went
J. W. McGarvey—The Four-Fold Gospel

He Does Battle for the Faith; He Restores Peace among those who were at Variance; He Takes in Hand to Build a Stone Church.
57. (32). There was a certain clerk in Lismore whose life, as it is said, was good, but his faith not so. He was a man of some knowledge in his own eyes, and dared to say that in the Eucharist there is only a sacrament and not the fact[718] of the sacrament, that is, mere sanctification and not the truth of the Body. On this subject he was often addressed by Malachy in secret, but in vain; and finally he was called before a public assembly, the laity however being excluded, in order that if it were
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage,
John Edgar McFadyen—Introduction to the Old Testament

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