Exodus 8:24
And the LORD did so. Thick swarms of flies poured into Pharaoh's palace and into the houses of his officials. Throughout Egypt the land was ruined by swarms of flies.
Sermons
Three Plagues - Frogs, Lice, FliesJ. Orr Exodus 8:1-32
Flies in EgyptT. S. Millington.Exodus 8:20-24
God's Retributive ResourcesMatthew Wilks.Exodus 8:20-24
Increased PenaltiesExodus 8:20-24
The Plague of FliesJ. S. Exell, M. A.Exodus 8:20-24
Various Kinds of Flies in This PlagueT. S. Millington.Exodus 8:20-24
The Fourth PlagueJ. Urquhart Exodus 8:20-32
The Fourth Plague - the Flies: the Immunities of GoshenD. Young Exodus 8:20-32
The Plague of FliesJ. Orr Exodus 8:20-32














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 - "Let 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 - "Hast thou found me, O mine enemy?"(1 Kings 21:20); nor would Moses' reply be very different from that given by the prophet - "I 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?"(Isaiah 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 allow them 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 (Matthew 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 (Exodus 5:25). 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.

Swarms of flies.
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.)

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.)

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.)

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 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.

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" (Psalm 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" (Psalm 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.)

People
Aaron, Egyptians, Moses, Pharaoh
Places
Egypt, Goshen, Nile River
Topics
Beetle, Bondmen, Clouds, Corrupted, Dog-flies, Egypt, Entereth, Flies, Grievous, Houses, Insects, Laid, Multitude, Officials, Palace, Pharaoh, Pharaoh's, Poured, Presence, Reason, Ruined, Servants, Swarm, Swarms, Throughout, Waste
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 8:24

     1653   numbers, 6-10
     4660   insects
     8739   evil, examples of

Exodus 8:21-24

     4843   plague

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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