Exodus 8:1–19

Pharaoh is here first threatened and then plagued with frogs, as afterwards, in this chapter, with lice and flies, little despicable inconsiderable animals, and yet by their vast numbers rendered sore plagues to the Egyptians. God could have plagued them with lions, or bears, or wolves, or with vultures or other birds of prey; but he chose to do it by these contemptible instruments. 1. That he might magnify his own power. He is Lord of the hosts of the whole creation, has them all at his beck, and makes what use he pleases of them. Some have thought that the power of God is shown as much in the making of an ant as in the making of an elephant; so is his providence in serving his own purposes by the least creatures as effectually as by the strongest, that the excellency of the power, in judgment as well as mercy, may be of God, and not of the creature. See what reason we have to stand in awe of this God, who, when he pleases, can arm the smallest parts of the creation against us. If God be our enemy, all the creatures are at war with us. 2. That he might humble Pharaoh's pride, and chastise his insolence. What a mortification must it needs be to this haughty monarch to see himself brought to his knees, and forced to submit, by such despicable means! Every child is, ordinarily, able to deal with those invaders, and can triumph over them; yet now so numerous were their troops, and so vigorous their assaults, that Pharaoh, with all his chariots and horsemen, could make no head against them. Thus he poureth contempt upon princes that offer contempt to him and his sovereignty, and makes those who will not own him above them to know that, when he pleases, he can make the meanest creature to insult them and trample upon them. As to the plague of frogs we may observe, I. How it was threatened. Moses, no doubt, attended the divine Majesty daily for fresh instructions, and (perhaps while the river was yet blood) he is here directed to give notice to Pharaoh of another judgment coming upon him, in case he continue obstinate: If thou refuse to let them go, it is at thy peril, Exo 8:1, Exo 8:2. Note, God does not punish men for sin unless they persist in it. If he turn not, he will whet his sword (Psa 7:12), which implies favour if he turn. So here, If thou refuse, I will smite thy borders, intimating that if Pharaoh complied the controversy should immediately be dropped. The plague threatened, in case of refusal, was formidably extensive. Frogs were to make such an inroad upon them as should make them uneasy in their houses, in their beds, and at their tables; they should not be able to eat, nor drink, nor sleep in quietness, but, wherever they were, should be infested by them, Exo 8:3, Exo 8:4. Note, 1. God's curse upon a man will pursue him wherever he goes, and lie heavily upon him whatever he does. See Deu 28:16, etc. 2. There is no avoiding divine judgments when they invade with commission. II. How it was inflicted. Pharaoh not regarding the alarm, nor being at all inclined to yield to the summons, Aaron is ordered to draw out the forces, and with his outstretched arm and rod to give the signal of battle. Dictum factum - No sooner said then done; the host is mustered, and, under the direction and command of an invisible power, shoals of frogs invade the land, and the Egyptians, with all their art and all their might, cannot check their progress, nor so much as give them a diversion. Compare this with that prophecy of an army of locusts and caterpillars, Joe 2:2, etc.; and see Isa 34:16, Isa 34:17. Frogs came up, at the divine call, and covered the land. Note, God has many ways of disquieting those that live at ease. III. How the magicians were permitted to imitate it, Exo 8:7. They also brought up frogs, but could not remove those that God sent. The unclean spirits which came out of the mouth of the dragon are said to be like frogs, which go forth to the kings of the earth, to deceive them (Rev 16:13), which probably alludes to these frogs, for it follows the account of the turning of the waters into blood. The dragon, like the magicians, intended by them to deceive, but God intended by them to destroy those that would be deceived. IV. How Pharaoh relented under this plague: it was the first time he did so, Exo 8:8. He begs of Moses to intercede for the removal of the frogs, and promises fair that he will let the people go. He that a little while ago had spoken with the utmost disdain both of God and Moses is now glad to be beholden to the mercy of God and the prayers of Moses. Note, Those that bid defiance to God and prayer in a day of extremity will, first or last, be made to see their need of both, and will cry, Lord, Lord, Mat 7:22. Those that have bantered prayer have been brought to beg it, as the rich man that had scorned Lazarus courted him for a drop of water. V. How Moses fixes the time with Pharaoh, and then prevails with God by prayer for the removal of the frogs. Moses, to show that his performances had no dependence upon the conjunctions or oppositions of the planets, or the luckiness of any one hour more than another, bids Pharaoh name his time. Nellum occurrit tempus regi - No time fixed on by the king shall be objected to, Exo 8:9. Have thou this honour over me, tell me against when I shall entreat for thee. This was designed for Pharaoh's conviction, that, if his eyes were not opened by the plague, they might by the removal of it. So various are the methods God takes to bring men to repentance. Pharaoh sets the time for tomorrow, Exo 8:10. And why not immediately? Was he so fond of his guests that he would have them stay another night with him? No, but probably he hoped that they would go away of themselves, and then he should get clear of the plague without being obliged either to God or Moses. However, Moses joins issue with him upon it: "Be it according to thy word, it shall be done just when thou wouldst have it done, that thou mayest know that, whatever the magicians pretend to, there is none like unto the Lord our God. None has such a command as he has over all the creatures, nor is any one so ready to forgive those that humble themselves before him." Note, The great design both of judgments and mercies is to convince us that there is none like the Lord our God, none so wise, so mighty, so good, no enemy so formidable, no friend so desirable, so valuable. Moses, hereupon, applies to God, prays earnestly to him, to remand the frogs, Exo 8:12. Note, We must pray for our enemies and persecutors, even the worst as Christ did. In answer to the prayer of Moses, the frogs that came up one day perished the next, or the next but one. They all died (Exo 8:13), and, that it might appear that they were real frogs, their dead bodies were left to be raked together in heaps, so that the smell of them became offensive, Exo 8:14. Note, The great Sovereign of the world makes what use he pleases of the lives and deaths of his creatures; and he that gives a being, to serve one purpose, may, without wrong to his justice, call for it again immediately, to serve another purpose. VI. What was the issue of this plague (Exo 8:15): When Pharaoh saw there was a respite, without considering either what he had lately felt or what he had reason to fear, he hardened his heart. Note, 1. Till the heart is renewed by the grace of God, the impressions made by the force of affliction do not abide; the convictions wear off, and the promises that were extorted are forgotten. Till the disposition of the air is changed, what thaws in the sun will freeze again in the shade. 2. God's patience is shamefully abused by impenitent sinners. The respite he gives them, to lead them to repentance, they are hardened by; and while he graciously allows them a truce, in order to the making of their peace, they take that opportunity to rally again the baffled forces of an obstinate infidelity. See Ecc 8:11; Psa 78:34, etc.

Exodus 8:1-7 1. And the Lord spake unto Moses, Go unto Pharaoh, and say unto him, Thus saith the Lord, Let my people go, that they may serve me. 1. Dixit autem Jehova ad Mosen, Vade ad Pharaonem, et dic ad eum, Sic dicit Jehova, Dimitte populum meum ut serviant mihi. 2. And if thou refuse to let them go, behold, I will smite all thy borders with frogs: 2. Quod si tu renuis dimittere, ecce, ego percutio omnes terminos tuos ranis. 3. And the river shall bring forth frogs abundantly, which shall go up, and come into thine house, and into thy bed-chamber, and upon thy bed, and into the house of thy servants, and upon thy people, and into thine ovens, and into thy kneading-troughs: 3. Et scatebit flumen ranis, quae ascendent, et intrabunt domum tuam, et conclave cubilis tui, et super lectum tuum, et in domum servorum tuorum, et in populum tuum, et in furnos tuos, et in panaria tua. (Heb. farinas tuas.) 4. And the frogs shall come up both on thee, and upon thy people, and upon all thy servants. 4. Itaque in te, et in populum tuum, et in omnes servos ascendent ranae. 5. And the Lord spake unto Moses, Say unto Aaron, Stretch forth thine hand with thy rod over the streams, over the rivers, and over the ponds, and cause frogs to come up upon the land of Egypt. 5. Et ait Jehova ad Mosen, Dic ad Aharon, Extende manum tuam cum virga tua super fluvios, super rivos, et super stagna, ut adducas ranas super terram Aegypti. 6. And Aaron stretched out his hand over the waters of Egypt; and the frogs came up, and covered the land of Egypt. 6. Et extendit Aharon manum suam super aquas Aegypti, et ascenderunt ranae, operueruntque terram Aegypti. 7. And the magicians did so with their enchantments, and brought up frogs upon the land of Egypt. 7. Et sic fecerunt magi incantationibus suis: nempe adducendo ranas super terram Aegypti. 1. And the Lord spake. Again, as if the matter were only now begun, God demands of Pharaoh His own peculiar right, viz., that His people should serve Him, but out of the land of Egypt, that His worship might be separate and pure from all defilement, for He desired (as was before said) by this separation of His people to condemn the superstitions of the Egyptians. Meanwhile there was no excuse for the tyrant, when, with sacrilegious boldness, he presumed to deprive God of His just honor. Therefore, in refusing to let them go, he was declared not only to be cruel, but also a despiser of God. Threatening is also added, that at least he may, however unwillingly, be driven to obey; for thus must the stubborn be dealt with, who never are brought to duty except when forced by fear or punishment. Indeed, God sometimes also threatens His own servants, in order to stimulate their laziness; but especially is He more severe towards the perverse and disobedient. Thus is it said, (Psalm 18:26,) "With the pure thou wilt shew thyself pure; and with the froward thou wilt shew thyself froward." This is the reason why He sanctions His command with threats [92] when He addresses Pharaoh. In this second plague there are, besides, two things to be remarked by us; for, first, God shews that the Egyptians had hitherto held their lives by a precarious tenure, as it were, because He had protected them from the incursion of frogs by His special mercy. We know that Egypt, on account of its many marshes, and the sluggish and almost stagnant Nile, was full of frogs and venomous animals; now, when great multitudes of them come forth suddenly, cover the surface of the fields, penetrate even to the houses and bed-chambers, and finally ascend even into the royal palace, it plainly appears that they were before only restrained by God's hand, and thus that the God of the Hebrews was the guardian and keeper of that kingdom. Secondly, God chose not only to inflict a punishment upon the Egyptians, but to expose them to mockery by its ignominious nature; nor can we doubt but that their pain must have been much embittered by this contumely, when they saw that they were thus evil-entreated not by some victorious army, but by filthy reptiles; and besides this, that their calamity had its origin in the Nile, which enriched their country with so many advantages. But let us learn from this history that there are many deaths mixed up with our life, and that it is not otherwise lengthened out to us, except as God restrains the dangers which everywhere beset us; and again, although He may not openly strike us with lightning from heaven, nor arm his angels for the destruction of men, still, at His slightest nod, all creatures are ready to execute this judgments; and, therefore, we must ascribe it to His kindness and long-suffering, if the wicked do not perish at each moment. Finally, if we are ever galled by ignominy or disgrace, let us remember that this happens designedly, that the shame itself may mortify our pride. 5. And the Lord spake unto Moses, Say unto Aaron. It is questionable whether God thus enjoined Moses in a continuous address, or whether He waited until Pharaoh contumaciously despised His command. It is probable, indeed, that after Pharaoh had paid no attention to the threats, the execution of the punishment was commanded. Meantime, we must recollect what I before said, that Moses moved not even a finger; but, as he had been commanded, transferred the active measures to his inferior minister, that thus Pharaoh might be treated more contemptuously. It was thus that he overwhelmed the whole land, as it were, by a breath. But although in this way God cast down the fierce tyrant in his swelling pride to be trampled beneath their feet, still the wickedness of the magicians did not rest. Thus was it requisite that the servants of God should be exercised by constant contests one after another. Footnotes: [92] In the Fr. the word here used is miracles, probably a misprint for menaces.

Exodus 8:8-15 8. Then Pharaoh called for Moses and Aaron, and said, Entreat the Lord, that he may take away the frogs from me, and from my people; and I will let the people go, that they may do sacrifice unto the Lord. 8. Tunc vocavit Pharao Mosen et Aharon, ac dixit, Precamini Jehovam ut auferat ranas a me et a populo meo: et dimittam populum, ut sacrificent Jehovae. 9. And Moses said unto Pharaoh, Glory over me: when shall I entreat for thee, and for thy servants, and for thy people, to destroy the frogs from thee and thy houses, that they may remain in the river only? 9. Et dixit Moses Pharaoni, Gloriare super me quando orabo pro te, et pro servis tuis et pro populo tuo, ut exscindantur ranae a te, et a domibus tuis: tantum in flumine residuae sint. 10. And he said, Tomorrow. And he said, Be it according to thy word; that thou mayest know that there is none like unto the Lord our God. 10. Et ait, Cras. Tunc ille dixit, Secundum sermonem tuum, ut scias quod nullus sit sicut Jehova Deus noster. 11. And the frogs shall depart from thee, and from thy houses, and from thy servants, and from thy people; they shall remain in the river only. 11. Recedent igitur ranae abs te et a domibus tuis, eta servis tuis, et a populo tuo: tantum in flumine residuae erunt. 12. And Moses and Aaron went out from Pharaoh; and Moses cried unto the Lord because of the frogs which he had brought against Pharaoh. 12. Tunc egressus est Moses et Aharon a Pharaone. Et clamavit Moses ad Jehovam super causa ranarum, quas immiserat Pharaoni. 13. And the Lord did according to the word of Moses; and the frogs died out of the houses, out of the villages, and out of the fields. 13. Et fecit Jehova secundum sermonem Mosis. Itaque mortuae sunt ranae ex domibus, ex atriis, et ex agris. 14. And they gathered them together upon heaps; and the land stank. 14. Et coacervarunt eas turmatim: et computruit terra. 15. But when Pharaoh saw that there was respite, he hardened his heart, and hearkened not unto them; as the Lord had said. 15. Videns autem Pharao quod esset relaxatio, aggravavit cor suum: neque audivit eos, sicuti loquutus erat Jehova. 8. Then Pharaoh called for Moses. Pharaoh at last appears to be softened, and to lay aside some of his fierceness; but it will soon appear that he was not really tamed. It may indeed have been that, seized with terror, he seriously took refuge in cries for pardon; but that he lied to God, and to himself, is plain from his very inconstancy; because, as soon as a reprieve was granted, he returned to his natural disposition, nay, he effectively manifested that his malice was only repressed by fear, since it presently began to vent itself again. Thus do hypocrites, when they are beneath God's afflicting hand, or tremble under the apprehension of His chastenings, humbly and submissively implore His mercy; but when the evil has been withdrawn for a little while, this short truce puffs up their hearts, as if they had attained an eternal peace. The Prophet complains in the psalm, that thus also it happened with the Jews, "When he slew them, then they sought him; and they returned and inquired early after God; and they remembered that God was their rock, and the high God their redeemer; nevertheless, they did but flatter him with their mouth, and they lied unto him with their tongues; for their heart was not right with him, neither were they steadfast in his covenant." (Psalm 78:34-37.) In fine, this is a disease common to all hypocrites, that, having found by experience their frowardness to be destructive to them, they feign penitence for the sake of obtaining pardon, because they cannot escape the judgments of God; but, when they fancy themselves escaped, they hasten back to the same pride, they kick against God, and even wantonly insult him; in a word, it is only their trouble that humbles them and that only for a short time. But although Pharaoh's fear extorted this from him, that he sought for Moses to entreat for him, and was anxious to appease God, yet was it a token of his deceitful and double mind, that he made it, as it were, a bargain, that the frogs should be taken away before he let the people go. His impiety, therefore, lay concealed in his heart, so long as he thought that he could not defy God with impunity; but, relying confidently on impunity, he manifested his deceit and perfidy. Although it was not with any sincere feeling of repentance that he now humbly speaks of Jehovah by name, yet it shews that the stoutness of his spirit was broken, of which mention was made before, when he inquired in mockery, "Who is the Lord?" 9. And Moses said unto Pharaoh. Commentators differ as to the meaning of this passage. They are too speculative who expound it, that this honor was granted to Pharaoh, that he should fix the time in which Moses was to pray. Again, there is a flatness in the exposition, that Pharaoh might glory because the frogs were to die. Those who expound it, that Pharaoh should be freed from the frogs, so that he might glory in safety, express part of the meaning, but not the whole. It rather appears to me that there is an implied antithesis between the perverse boasting, wherewith Pharaoh had exulted, and that pious glowing which he ought to seek for in the mercy of God; as if Moses had said, "Thus far you have exalted yourself improperly, trusting in your power, and afterwards when bewitched by the enchantments; now rather glory, because you have an intercessor and patron to plead for you to God." For it was needful that the arrogance, which had so falsely elevated him, that he dared to contend with God, should be crushed, and that no hope should be left him, save in the mercy of God. But to "glory over" Moses, means that he should seek his glory in the advocacy of Moses, and should account it a very great happiness that he should deign to interpose for his reconciliation with God. For the particle l, [93] is often so taken. Yet Moses by no means wished to detract at all from the glory of God; but (as I have lately said) desiring to humble the pride of the haughty king, he told him that nothing would be better and more glorious for him than to have a good hope of pardon, when he had obtained as his advocate the servant of the living God, whom he so cordially hated. He only affirms that the frogs should "remain in the river;" as much as to say that they should be content with their ordinary habitation and bounds; for we know that frogs, although they sometimes jump out on the bank, still do not go far from the water, because they are nourished by humidity. Thus he hints that they were let loose by God's command to cover the ground, and that it was still in His power, if He chose, that they should invade the fields and houses again in new multitudes; and that it must be ascribed to His blessing, if they kept themselves in the waters, and did not make incursions beyond their own boundaries. 10. And he said, Tomorrow. If you refer this to Moses, there is ambiguity in the sense; but, it being probable that they were Pharaoh's words, I think that he is asking for a respite till tomorrow, before he lets the people go. For they fall into an absurdity, who think that he asked Moses to drive away the frogs by his prayers on the morrow, as if Pharaoh went quietly to sleep, and put off the remedy of the evil. There is, then, no pretence for understanding it, that Pharaoh, as if his mind were quite tranquil and unmoved, desired to have his land delivered from the frogs on the following day: but rather it means, that if he be released from this difficulty, he promises the discharge of the people, but yet suspends it till the next day, for the purpose of deceit. For there was no other reason for this procrastination, except that, having obtained what he wanted, he might depart from his engagement, as he actually did; but Moses, satisfied with this promise, undertakes to bring it about that God should disperse the frogs; and this, I doubt not, was performed on the same day. For this was the cause of the tyrant's changing his determination, that, by the interposition of the night, his fear departed. And, certainly, it is gathered from the following words, that the frogs were soon after removed; for it is said that Moses and Aaron prayed after they had gone out; which would be but little in accordance with the notion, that the next day was waited for. It is not by any rash or presumptuous impulse that Moses affirms that Pharaoh should obtain his desire; because it appears from his success that he was assured of its being God's will. Thus often are the prophets, although no spoken revelation may intervene, directed nevertheless by the secret inspiration of the Spirit. In this confidence, also, Moses declares that Pharaoh should know that there is none other God to be compared with the God of Israel. This, moreover, is the true knowledge of God, when whatsoever lifts itself up to obscure His glory, is reduced to its proper level, and every high thing yields or is cast down, so that He alone may be exalted. 15. Blot when Pharaoh saw. Hence it appears that the wretched tyrant, like a winding serpent, twisted and turned his mind to crooked counsels; for when he was trembling beneath the present feeling of God's power, he dared not obstinately resist any longer; he only sought a little breathing time; now, being freed from fear, he returns to his former contumacy. But this is a sign of a perverse and crooked disposition, not to submit willingly, but to pay only a temporary deference, when necessity is more than usually urgent. God foreknew, and had foretold to Moses, that this perfidy was hidden in the recesses of his heart; but he was willing to bring it to light, and therefore remitted the punishment; and hence was the opportunity for dissembling. Footnotes: [93] l. Instances in which this particle has the meaning attributed to it by C., may be seen in Psalm 37:4, first clause; and in Job 27:10. Noldius has also observed that ly, the form in which it here occurs, has the meaning of mihi curae, mihi incumbit, in Judges 19:20, Psalm 116:12, Proverbs 7:14, and 2 Samuel 18:11. Concord. particularum, l, 34. -- W

I will smite all thy borders with frogs--Those animals, though the natural spawn of the river, and therefore objects familiar to the people, were on this occasion miraculously multiplied to an amazing extent, and it is probable that the ova of the frogs, which had been previously deposited in the mire and marshes, were miraculously brought to perfection at once.

bedchamber . . . bed--mats strewed on the floor as well as more sumptuous divans of the rich. ovens--holes made in the ground and the sides of which are plastered with mortar. kneading-troughs--Those used in Egypt were bowls of wicker or rush work. What must have been the state of the people when they could find no means of escape from the cold, damp touch and unsightly presence of the frogs, as they alighted on every article and vessel of food!

Stretch forth thine hand with thy rod over the streams, &c. The miracle consisted in the reptiles leaving their marshes at the very time he commanded them.

the magicians did so with their enchantments--required no great art to make the offensive reptiles appear on any small spot of ground. What they undertook to do already existed in abundance all around. They would better have shown their power by removing the frogs.

Pharaoh called, . . . Intreat the Lord, that he may take away the frogs from me--The frog, which was now used as an instrument of affliction, whether from reverence or abhorrence, was an object of national superstition with the Egyptians, the god Ptha being represented with a frog's head. But the vast numbers, together with their stench, made them an intolerable nuisance so that the king was so far humbled as to promise that, if Moses would intercede for their removal, he would consent to the departure of Israel, and in compliance with this appeal, they were withdrawn at the very hour named by the monarch himself. But many, while suffering the consequences of their sins, make promises of amendment and obedience which they afterwards forget; and so Pharaoh, when he saw there was a respite, was again hardened [Exo 8:15].

And the Lord spake unto Moses,.... Either whilst the plague upon the waters continued, or immediately upon the removal of it: go unto Pharaoh, and say unto him, thus saith the Lord, let my people go, that they may serve me; mentioning neither time nor place, where, when, and how long they should serve him, for which their dismission was required, but insist on it in general.

And if thou refuse to let them go,.... Will not obey the orders: I will smite all thy borders with frogs; he gives him warning of the blow before he strikes, which shows his clemency and goodness, his patience and longsuffering; and this he did, not only that he might have time and space for repentance, and thereby avoid the blow; but that when it came, he might be sensible it was not by chance, or owing to second causes, but was from the Lord himself. I will smite all thy borders with frogs: fill the whole land of Egypt with them, to the utmost borders thereof on every side. Some (q) say the word signifies a large Egyptian fish, which in the Arabic tongue is called Altamsach, that is, a crocodile, with which the Nile abounded; but such a creature could not invade and attack them in the manner as is after related. (q) R. Chananeel apud Abendana, and some in Aben Ezra in Ioc.

And the river shall bring forth frogs abundantly,.... The river Nile; and though water, and watery places, naturally produce these creatures, yet not in such vast quantities as to cover a whole country, and so large an one as Egypt, and this done at once, immediately; for they were all produced instantaneously, and in one day were spread all over the nation, and removed the next: and besides what follows is equally miraculous: which shall go up and come into thine house; which though they may come up out of rivers, and be upon the banks and the meadows adjacent, yet are never known to come into houses, and especially into bedchambers and other places after mentioned, being not a bold but timorous creature, and shuns the sight and company of men; but these came even into the royal palace, nor could his guards keep them out: and into thy bedchamber, and upon thy bed; and by their leaping upon him, and croaking in his ears, disturb his rest: and into the house of thy servants, and upon thy people both nobles and common people, and not only get into their houses, but upon their persons, on their hands when about their business, on their laps, and into their bosoms, as they sat; which must be very offensive and troublesome to them, what with their ugly shape, croaking noise and filthy smell, and the disagreeable touch of them, leaping on them, and even upon their food, and all vessels used for the same, which must make it very nauseous and distasteful to them: and into thy ovens; where they baked their bread, and would be now hindered from the use of them: and into thy kneadingtroughs; where they kneaded their dough, and made it into loaves, and prepared it for the oven; or the "dough" (r) itself, which they leaped upon and licked, and made it loathsome for use. (r) "in tuas pastas", Pagninus; "in farinam tuam aquis conspersam", Tigurine version; "in reliquiis ciborum tuorum", V. L.

And the frogs shall come up both on thee, and upon thy people, and upon thy servants. No doubt by the interposition of divine power and providence, and it may be by the ministry of angels; so that let them use what care, caution, and diligence they would, there was no keeping them out; but they came upon all the people of the land, high and low, rich and poor, and upon the king's ministers, courtiers, and nobles, and the king himself not excepted; though by this particular enumeration of him, his people, and servants, the children of Israel may be thought to be exempted from this plague, as R. Japhez observes; though Aben Ezra dislikes his remark, but it seems to be just.

And the Lord spake unto Moses,.... By a secret impulse upon his mind, for he was now in the presence of Pharaoh, who had refused to let Israel go: say unto Aaron, stretch forth thy hand with thy rod; for Aaron carried the rod, and he was the minister of Moses, who was appointed a god to him; and be was to speak and to do whatever he ordered him from the Lord: over the streams, over the rivers and over the ponds; the seven streams of the river of Nile, and over the canals cut out of it, and over all places where there was a collection of water for any use for man or beast: and cause frogs to come up upon the land of Egypt; out of the streams, rivers, and ponds, immediately.

And Aaron stretched out his hand over the waters of Egypt,.... That is, towards the waters of the Nile, and towards all places where any water was; for it was not possible he could stretch out his hand over all the waters that were in every place: and the frogs came and covered the land of Egypt: they came up at once, and in such multitudes everywhere, that the whole land was full of them; this was done on the twenty fifth of Adar, or February, the same day the former plague ceased; so Artapanus (s), the Heathen historian says, that Moses by his rod produced frogs, locusts, and lice. And the story which Heraclides Lembus (t) tells seems to be hammered out of this account of Moses, that in Paeonia and Dardania such a number of frogs fell from heaven, as filled the public roads and private houses; at first the inhabitants killed them, and keeping their houses shut, bore it patiently some time; but when it signified nothing, and their household goods were covered with them, and they found them boiled and roasted with their food, and lay in such heaps that they could not tread for them, and were so distressed with the smell of the dead ones, they forsook their country. (s) Apud Euseb. ut supra. (Praepar. Evangel. l. 9. c. 27. p. 425.) (t) Apud Athenaei Deipnosophist. l. 8. c. 2.

And the magicians did so with their enchantments, &c. By their secret wiles and juggling tricks: and brought up frogs upon the land of Egypt, that is, some few, as a proof of their art and skill, and to show that Moses and Aaron did but what they could do; but what they did either were only in appearance, deceiving the sight of Pharaoh and his people, or real frogs were brought to them by the help of devils, but not in such numbers: and besides, this was adding to the plague, and not diminishing it; had they done anything to the purpose, they should have removed it at once, or destroyed the frogs; but that they could not do, of which Pharaoh being sensible, he therefore entreated for the removal of them by Moses and Aaron. To this plague there seems to be some reference at the pouring out of the sixth vial, Revelation 16:13.

Then Pharaoh called for Moses and Aaron,.... He sent for them: and said, entreat the Lord, that he may take away the frogs from me and from my people; he begins now to know the Lord, whom he knew not before, by the judgments he executed on him, to acknowledge his hand in those judgments, and tacitly to own that none else could remove them; and his proud heart was so far humbled, as to beg the favour of Moses and Aaron to intercede with the Lord to cause this plague to cease, which was intolerable: and it may be observed from other instances in history, somewhat similar to this, that whole cities and countries have been deserted by their inhabitants on a like occasion, as those of Paeonia and Dardania, in the account above given; and Justin reports (u) of the Abderites, a people of Thrace, that because of the multitude of frogs and mice, were obliged to leave their native country, and seek new habitations; and Diodorus Siculus (w) and Aelianus (x) relate much the same of a people called Autariatae; and Varro (y) affirms, that in a city in France, the inhabitants of it were drove away by frogs; which instances, as they show how very distressing such a calamity is, so they serve to illustrate and confirm the truth of the divine history, cavilled at by infidels, when anything is related in it exceeding the common and ordinary course of things: and I will let the people go, that they may do sacrifice unto the Lord; as had been frequently required of him, Exodus 5:1. (u) E Trogo, l. 15. c. 2.((w) Bibliothec. l. 3. p. 164. (x) De Animal. l. 17. c. 41. (y) Apud Plin. Nat. Hist. l. 8. c. 29.

And Moses said unto Pharaoh, glory over me,.... If thou canst; take every advantage against me of lessening my glory, and increasing thine own; or vaunt or boast thyself against me, as the phrase is rendered, Judges 7:2 or take this honour and glory to thyself over me, by commanding me, and fixing a time to pray for thee, and I will obey thy orders; which agrees with the Septuagint, Syriac, and Vulgate Latin versions, and the paraphrase of Onkelos, "appoint", or "order for me"; that is, when I shall pray for thee; or do me this honour, to believe me in the sight of the people, to declare before them that thou dost believe that upon my prayer for thee this plague shall be removed: when shall I entreat for thee, and for thy servants, and for thy people, to destroy the frogs from thee and thy houses, that they may remain in this river only? Moses agreed to entreat the Lord for him as he desired, but leaves it with him to fix the time for doing it; and this he did, that it might appear that the removal of the frogs, as well as the bringing of them, would not be owing to chance or to any natural cause, but to the Lord himself; and though Moses had no direction from the Lord for this, that is recorded, yet he might presume upon it, since he was made a god to Pharaoh, and had power to do as he pleased; and also he knew the mind and will of God, and might have now a secret impulse upon his spirit, signifying it to him: and besides, he had the faith of miracles, and strongly believed that God would work this by him, and at whatsoever time should be fixed.

And he said, tomorrow,.... Which according to Bishop Usher was the twenty sixth day of Adar, or February. It may seem strange that Pharaoh, and his people, being so greatly distressed with this plague, should not desire that the Lord would be entreated to do it immediately, and not put it off to another day: two reasons are usually given; one is, he might hope that it would by that time go off of itself, and then he should not be beholden to the Lord, nor to Moses; and the other is, that he thought an affair of this kind could not be done immediately, but that it required time for making the intercession, and performing rites and ceremonies, which he supposed might be used, as were by his magicians; and it might be now the evening of the day, and therefore deferred it till tomorrow: and he said, be it according to thy word, as if he had said, it shall be done as thou hast desired, and at the time fixed: that thou mayest know that there is none like unto the Lord our God; that can send plagues, and remove them at his pleasure, which the deities he worshipped, and the magicians he employed, could not do.

And the frogs shall depart from thee, and from thy houses, and from thy servants, and from thy people,.... Signifying there should be a full and clear riddance of them: they shall remain in the river only; the river Nile.

And Moses and Aaron went from Pharaoh,.... To the place where they used to pray to the Lord, and meet with him, and receive messages from him; this they did the same day the plague was inflicted, the day before the morrow came when the frogs were to be removed: and Moses cried unto the Lord: prayed unto him with great fervency, and with a loud voice, most fervently entreating that the frogs might be removed on the morrow, as he had promised, that so he might not be covered with shame and confusion before Pharaoh; his faith of the miracle being wrought did not hinder the use of prayer to God for it: because of the frogs which he had brought against Pharaoh; as an army: or "put upon" (z) him, as a judgment on him; or rather the sense is, as it may be rendered, "because of the business of the frogs, which he had proposed or promised to Pharaoh" (a); that is, for the taking of them away, he had proposed to Pharaoh to fix the time when he should entreat the Lord for the removal of them; and he having fixed on the morrow, Moses promised it should be done according to his word; and now he is importunate with the Lord, that it may be done as he had promised. (z) "posuit", Parhoni, Pagninus, Montanus; "imposuerat", Junius & Tremellius. (a) "Super causa vel negotio ranarum quod proposuerat Pharaoni", Fagius.

And the Lord did according to the word of Moses,.... He heard his prayers, and fulfilled what he had promised Pharaoh: and the frogs died out of the houses, and out of the villages, and out of the fields; the word for "villages" signifies "courts" (b), and may be so rendered here; and the sense is, that they not only died out of their dwelling houses, but out of their courtyards, and even out of their gardens, orchards, and fields, so that there were none near them to give any manner of trouble and offence. And their dying, and remaining dead upon the spot, were clear proofs that they were real frogs that were produced, and not in appearance only, as the frogs of the magicians might be; God could have caused them to return to the river from whence they came, or have annihilated them, or removed them out of sight in an instant; but the killing of them, and letting them lie dead, proved the truth of the miracle, and gave apparent evidence of it both ways, both in the bringing and removing them. (b) "ex atriis", Montanus, Tigurine version, Piscator.

And they gathered them together upon heaps,.... Swept them up, and laid them in heaps out of the way: and the land stank; with the stench of the dead frogs, which was another proof and evidence of the reality of the miracle; and that dead frogs will cause such an ill smell appears from the above account of what befell the inhabitants of Paeonia and Dardania, unless that should be the same with this, only the names of places and some circumstances altered; See Gill on Exodus 8:16.

But when Pharaoh saw that there was respite,.... From his affliction, as the Targum of Jonathan adds; the plague was removed, and he found himself and his people at ease: or there was a "breathing" (c); before he and his people were so oppressed, that they could scarce breathe, but now being delivered from the judgment on them with which they were straitened, were enlarged and at liberty, and in easy circumstances: he hardened his heart; See Gill on Exodus 7:14. and hearkened not unto them; to Moses and Aaron, to let the children of Israel go, as they had required, and he had promised: as the Lord had said; had foretold that he would not hearken to them, nor let Israel go as yet. (c) "respiratio", Pagninus, Montanus, Tigurine version, Junius and Tremellius, Piscator, Drusius.

Here is a short account of the plague of lice. It does not appear that any warning was given of it before. Pharaoh's abuse of the respite granted to him might have been a sufficient warning to him to expect another plague: for if the removal of an affliction harden us, and so we lose the benefit of it, we may conclude it goes away with a purpose to return or to make room for a worse. Observe, I. How this plague of lice was inflicted on the Egyptians, Exo 8:16, Exo 8:17. The frogs were produced out of the waters, but these live out of the dust of the earth; for out of any part of the creation God can fetch a scourge, with which to correct those that rebel against him. He has many arrows in his quiver. Even the dust of the earth obeys him. "Fear not then, thou worm Jacob, for God can use thee as a threshing instrument, if he please," Isa 41:14, Isa 41:15. These lice, no doubt, were extremely vexatious, as well as scandalous, to the Egyptians. Though they had respite, they had respite but awhile, Rev 11:14. The second woe was past, but behold the third woe came very quickly. II. How the magicians were baffled by it, Exo 8:18. They attempted to imitate it, but they could not. When they failed in this, it should seem they attempted to remove it; for it follows, So there were lice upon man and beast, in spite of them. This forced them to confess themselves overpowered: This is the finger of God (Exo 8:19); that is, "This check and restraint put upon us must needs be from a divine power." Note, 1. God has the devil in a chain, and limits him both as a deceiver and as a destroyer; hitherto he shall come, but no further. The devil's agents when God permitted them, could do great things; but when he laid an embargo upon them, though but with his finger, they could do nothing. The magicians' inability, in this less instance, showed whence they had their ability in the former instances which seemed greater, and that they had no power against Moses but what was given them from above. 2. Sooner or later God will extort, even from his enemies, an acknowledgment of his own sovereignty and over-ruling power. It is certain they must all (as we say) knock under at last, as Julian the apostate did, when his dying lips confessed, Thou hast overcome me, O thou Galilean! God will not only be too hard for all opposers, but will force them to own it. III. How Pharaoh, notwithstanding this, was made more and more obstinate (Exo 8:19); even those that had deceived him now said enough to undeceive him, and yet he grew more and more obstinate. Even the miracles and the judgments were to him a savour of death unto death. Note, Those that are not made better by God's word and providences are commonly made worse by them.

Exodus 8:16-19 16. And the Lord said unto Moses, Say unto Aaron, Stretch out thy rod, and smite the dust of the land, that it may become lice throughout all the land of Egypt. 16. Tunc dixit Jehova ad Mosen, Loquere ad Aharon, Extende virgam tuam, et percute pulverem terrae, ut sit in pediculos per totam terram Aegypti. 17. And they did so: for Aaron stretched out his hand with his rod, and smote the dust of the earth, and it became lice in man and in beast: all the dust of the land became lice throughout all the land of Egypt. 17. Et fecerunt sic: et extendit Aharon manum suam cum virga sua, et percussit pulverem terrae: ut fuit in pediculos in homine et jumento, totus pulvis terrae fuit in pediculos per universam terram Aegypti. 18. And the magicians did so with their enchantments to bring forth lice, but they could not: so there were lice upon man and upon beast. 18. Et sic fecerunt magi incantationibus suis ut producerent pediculos: sed non potuerunt. 19. Then the magicians said unto Pharaoh, This is the finger of God: and Pharaoh's heart was hardened, and he hearkened not unto them; as the Lord had said. 19. Tunc dixerunt magi ad Pharaonem, Digitus Dei est hic. Et roboratum fuit cor Pharaonis, nec audivit eos, sicut loquutus erat Jehova. 16. And the Lord said unto Moses. In this place again, as before, Aaron is commanded to act as the inferior of Moses in punishing the tyrant; and this as being more ignominious than as if Moses alone had been employed. The nature of this third plague is very remarkable. God troubles Egypt not only with frogs, but with lice; for although the Hebrews are not entirely agreed as to the knm, kinim, yet they admit that they were little animals or insects, which produced shame together with annoyance even to the meanest of men. We see then how magnificently God trampled upon the pride of Egypt, by inflicting a punishment full of affront and disgrace; for although it would have been painful to sink under a powerful and warlike enemy, yet was it far more sad to be basely destroyed by lice. Nor can we doubt that God prepared such an army as this, principally that He might openly manifest how easily He can bring to nought in derision all earthly strength and power. And surely, unless the Egyptians had been something more than stupid and beside themselves, this calculation would have come into their minds; what would hereafter happen, if the Maker of heaven and earth should apply Himself to their destruction with all His might, when they perceived themselves to be wasted away in this almost ludicrous contest with Him? But let us learn from this history, that all creatures are ready at God's lightest command, whenever He chooses to make use of them to chastise His enemies; and again, that no animal is so vile and contemptible as not to have the power of doing injury when God employs it; and, finally, that reprobates obtain this at last by their proud doings, viz., that they are, with the greatest infamy, made to yield to the worms themselves, or to lice. 18. And the magicians did so. They "did" is here put for "they tried to do;" for they did not succeed, as presently appears. They are therefore said to have done, what they in vain attempted, or what they essayed, but without success. And in this way God took away from Pharaoh whatever excuse remained, under pretext of being deceived; for although he had previously himself sought for these deceptions, still his obstinacy was not without color of excuse, as long as the magicians rivaled Moses in the contention; but when he sees their art fail, he professedly sets himself in opposition to God. Although it was not with reference to him alone that God restrained these impostors, but He exposes them to the ridicule of all, in order to assert altogether for Himself alone the glory of perfect power. Hence we gather how well, according to His inestimable wisdom, He represses whatever license He for a time permits to the ministers of Satan; for when, by bearing with their audacity, He has sufficiently proved the faith of His people, He compels them to stop abruptly, as it were, that they may sink in confusion, and "proceed no further," as Paul says, when recounting this history. (2 Timothy 3:9.) 19. Then the magicians said unto Pharaoh. It is probable that they were reproved harshly, because they had come to a stop in their rivalry with the servants of God; wherefore they excuse themselves by saying, that there is no more room for their wisdom and magical arts. We gather from hence that they had so been able to delude by their sorceries, that they thought themselves very good and praiseworthy artificers of deception. For on no other account had the people accounted them wise than because they had themselves first attained this confidence; therefore they oppose the finger of God to their subtlety and skill, as much as to say, that there is no longer any question as to the excellence of their art, but that whatever could be required from astrologers and masters of juggling, was now brought to nought by the extraordinary power of God. They do indeed contradict themselves; because what could have been their object in contending with Moses and Aaron, except they had boasted that God was on their side? But if they had been acting under the auspices of God, how ridiculous was it to confess that those, whom they had before opposed, were their superiors, and to accord them the praise of the victory, because they were endued with power from God? We see then how infatuated they were with all their cunning. But in the meantime we must recollect what I have lately glanced at, that they not only led others into error, but were also deceived, because they thought there was some science in the deceptions of their magic; as now-a-days we see that the fortune-tellers and other impostors, who call themselves judicial astrologers, so pride themselves in their follies, as to have no hesitation in taking the first rank amongst the learned. Besides, ambition itself impelled the magicians to say, that God wrought by the hand of Moses; for they were ashamed to confess that any human being excelled them in wisdom. But the confession was extorted from them, that they might greatly magnify the glory of the one true God, and at the same time bear witness to the legitimate vocation of Moses; for if the power of God is manifested conspicuously in Moses, it follows that he is a true and divine Prophet. But, because He does not equally work in them, but brings their efforts to confusion, it may thence be concluded that they are enemies of God. That they should have contended unsuccessfully, and have been foiled in the midst of their attempts, was sufficient to restrain their vanity; but this was much worse, that they should make out God to be the enemy of their art. It is true that they spoke this inconsiderately, because they only wished to consult their own fame, and to defend the false honors of their learning; but it pleased God thus to convict them, so that Pharaoh should perceive that he had entered into contention with the living God, and not with two ordinary men. As to the form of expression, it is clearly metaphorical; for in Luke's Gospel the Spirit is called "the finger of God," (Luke 11:20;) as likewise, in many passages, the same Spirit is intended by "the hand of God." Still, we must mark the reason, lest any unlearned person should take it literally, as if the Spirit, who truly is Eternal God, were but some portion of the Divinity. [94] But since the magicians were compelled at length to recognise God's power in the miracle, our folly will be worse than base if this same consideration does not obtain with us. Although it becomes us to acknowledge the hand of God in two ways; for neither when He acts by means, (as it is called,) does He detract from Himself at all; and, therefore, His hand may be seen with the eyes of faith in the whole course of nature; but, since He stirs up our indifference by miracles, therein it shines forth more conspicuously. Because, however, we shall soon see that the magicians did not therefore repent of their folly, let us learn sincerely and cordially to humble ourselves beneath God's powerful hand, as soon as it appears. That Pharaoh, when deserted by the magicians, did not cease at all from his obstinacy, is a proof to us that, however wickedness may seek for its support in different directions, still the corruption is implanted within, which is of itself at enmity with God. Footnotes: [94] In the Fr. there is the following addition: -- "C'est dont selon nostre infirmite que la vertu essentielle de Dieu est appellee sa main ou son doigt;" it is then in reference to our infirmity that the essential virtue of God is called His hand, or this finger.

PLAGUE OF LICE. (Exo 8:16-19) smite the dust of the land, &c.--Aaron's rod, by the direction of Moses, who was commanded by God, was again raised, and the land was filled with gnats, mosquitoes--that is the proper meaning of the original term. In ordinary circumstances they embitter life in Eastern countries, and therefore the terrible nature of this infliction on Egypt may be imagined when no precautions could preserve from their painful sting. The very smallness and insignificance of these fierce insects made them a dreadful scourge. The magicians never attempted any imitation, and what neither the blood of the river nor the nuisance of the frogs had done, the visitation of this tiny enemy constrained them to acknowledge "this is the finger of God"--properly "gods," for they spoke as heathens.

And the Lord said unto Moses,.... On the twenty seventh day of the month, according to Bishop Usher, the same day the flogs were removed; no warning is given him of the next plague, at least there is no account of any: say unto Aaron, stretch out thy rod, and smite the dust of the land; in some one part of the land, that place nearest to him where there was a quantity of dust; for it cannot be imagined that he should smite all the dust of the land in every part of it, but smiting one part served for the whole: that it may become lice throughout all the land of Egypt: not gnats, as some, nor flies, as others, but lice, though perhaps not of the common and ordinary sort, but new and extraordinary, and it may be of different sorts, suitable to different creatures.

And they did so,.... As follows: for Aaron stretched out his hand with his rod; as directed and ordered: and smote the dust of the earth, and it became lice in man and in beast; which shows it was a miraculous operation, since lice do not usually spring from dust, but thrive in the sweat of bodies, and the nastiness of them, through sloth and idleness; and moreover, this was like the creation of man at first, which was out of the dust of the earth, and alike the effect of almighty power: all the dust of the land became lice throughout all the land of Egypt; that is, the greatest part of it, not that every atom of dust became lice, nor was the land of Goshen, in which the Israelites dwelt, infected with this plague, unless where any of the Egyptians were; though Dr. Lightfoot (d) thinks, that lice were in Goshen as in other parts of Egypt, there being no severing between Goshen and Egypt mentioned until the next plague; and since Israel had partook of many of the sins of Egypt, they must partake of some of her punishments; and he thinks this is the reason that the plague of lice is not reckoned among the plagues of Egypt in Psalm 78:44 because it was common to Israel, and to the Egyptians, and which is the sense of Aben Ezra on Exodus 7:24. The account that Artapanus (e), the Heathen historian, gives of this plague, is this;"Moses smote the earth with a rod, and produced a certain flying animal, which greatly distressed the Egyptians, and raised ulcers in their bodies, which no physicians could cure.''And so Origen (f) describes this creature as"having wings and flying in the air, but so subtile and minute as to escape the eye, unless very sharp sighted; but when it lights upon a body, it stings most bitterly, so that what a man cannot see flying, he feels stinging.''Both seem to design the gnat, but this sort of vermin do not stick in and abide with men or beasts, as these here are said to do, but buzz about and bite, and then are gone. (d) Works, vol. 1. p. 705, 706. (e) Apud Euseb. ut supra. (Praepar. Evangel. l. 9. c. 27. p. 435.) (f) In Exod. Homil. 4. fol. 35. Colossians 2.

And the magicians did so with their enchantments, to bring forth lice,.... They made use of their magical art, and juggling tricks they were masters of, to produce the like sort of creatures, or at least to make such appear, or seem to appear, to the eyes of men: but they could not; God would not suffer them to do it, to impose upon Pharaoh, and deceive him and the Egyptians any longer; and a stop is put to them, when such small and despicable creatures were produced, the more to put them to shame and confusion, and to show that what they did before was not real, and that what they did in appearance was only by divine permission: so there were lice upon man and upon beast; these lay in great numbers on both, biting and distressing them in a most terrible manner; for as the magicians could not produce such creatures, it was not in their power to remove them.

Then the magicians said unto Pharaoh, this is the finger of God,.... This is to be ascribed to a power superior to human, to a divine power; so long as they could do something similar, or impose upon the senses of men, and make them believe they did the like, they would not acknowledge divine omnipotence; but when they no longer could deceive the sight of Pharaoh and the Egyptian, then they own the effects of a superior power: and this they did partly to detract from the power of Moses and Aaron, because they would not have them pass for more skilful persons in the magic art than themselves; and therefore suggest, that this was done not by virtue of any human skill and art, but by the power of the Supreme Being; and partly to detract from the honour of the God of Israel; for they do not say this is the finger of Jehovah, whom they accounted, as Dr. Lightfoot (g) observes, as a petty trivial god, but this is the finger of Elohim, the Supreme Deity. It is conjectured by some (h), that in memory of this plague the Egyptian priests scrape their whole bodies, lest there should be a louse or any unclean thing on them when they worship their gods, as Herodotus (i) relates: and Pharaoh's heart was hardened, and he hearkened not unto them; either not unto the magicians owning the hand of God, and his divine power in the plague inflicted; or to Moses and Aaron demanding the dismission of the people of Israel, which latter seems to be confirmed by the usual phrase, as follows: as the Lord had said; see Exodus 7:4. (g) Ut supra. (Works, vol. 1. p. 705, 706.) (h) Vid. Scheuchzer. Physica Sacra, vol. 1. p. 132. (i) Euterpe, sive, l. 2. c. 37.