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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 story-teller. 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. Exodus 16:3; Numbers 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 re-capture. 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.

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KJV: 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.

WEB: Yahweh said to Moses, "Rise up early in the morning, and stand before Pharaoh; behold, he comes forth to the water; and tell him, 'This is what Yahweh says, "Let my people go, that they may serve me.