Chú giải chương
Exodus Chương 8
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简体中文
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Three more of the plagues of Egypt are related in this chapter, I. That of the frogs, which is, 1. Threatened, Ex 8:1-4. 2. Inflicted, Ex 8:5,6. 3. Mimicked by the magicians, Ex 8:7. 4. Removed, at the humble request of Pharaoh (Ex 8:8-14), who yet hardens his heart, and, notwithstanding his promise while the plague was upon him (Ex 8:8), refuses to let Israel go, Ex 8:15. II. The plague of lice (Ex 8:16,17), by which, 1. The magicians were baffled (Ex 8:18,19), and yet, 2. Pharaoh was hardened, Ex 8:19. III. That of flies. 1. Pharaoh is warned of it before (Ex 8:20,21), and told that the land of Goshen should be exempt from this plague, Ex 8:22,23. 2. The plague is brought, Ex 8:24. 3. Pharaoh treats with Moses about the release of Israel, and humbles himself, Ex 8:25-29. 4. The plague is thereupon removed (Ex 8:31), and Pharaoh's heart hardened, Ex 8:32.
1-32
The Plagues of Egypt (1491 BC)
简体中文
埃及的灾殃（公元前 1491 年）
¹ 耶和华吩咐摩西说：你进去见法老，对他说：耶和华这样说：容我的百姓去，好事奉我。 ² 你若不肯容他们去，我必使青蛙糟蹋你的四境。 ³ 河里要滋生青蛙；这青蛙必上来进你的宫殿和你的卧房，上你的床榻，进你臣仆的房屋，上你百姓的身上，进你的炉灶，和你的抟面盆， ⁴ 又要上了你和你百姓并你众臣仆的身上。 ⁵ 耶和华晓谕摩西说：你对亚伦说：把你的杖伸在江、河、池以上，使青蛙到埃及地上来。 ⁶ 亚伦便伸杖在埃及的诸水以上，青蛙就上来，遮满了埃及地。 ⁷ 行法术的也用他们的邪术照样而行，叫青蛙上了埃及地。 ⁸ 于是法老召了摩西、亚伦来，说：请你们求耶和华使这青蛙离开我和我的民，我就容百姓去祭祀耶和华。 ⁹ 摩西对法老说：任凭你吧，我要何时为你和你的臣仆并你的百姓祈求，除灭青蛙离开你和你的宫殿，只留在河里呢？ ¹⁰ 他说：明天。摩西说：可以照你的话吧，好叫你知道没有像耶和华我们神的。 ¹¹ 青蛙必离开你和你的宫殿，离开你的臣仆和你的百姓，只留在河里。 ¹² 于是摩西、亚伦离开法老出去。摩西为扰害法老的青蛙呼求耶和华。 ¹³ 耶和华就照摩西的话行。凡在房里、院中、田间的青蛙都死了。 ¹⁴ 众人把青蛙聚拢成堆，遍地都发臭了。 ¹⁵ 但法老见灾祸松缓，就硬着心不肯听他们，正如耶和华所说的。
法老在此先受蛙灾的警告，接着受蛙灾的打击，正如本章稍后他所受的虱灾和蝇灾——这些原是微不足道、被人藐视的小动物，但因数目浩大，竟成了埃及人的重灾。神本可以用狮子、熊、狼，或秃鹫和其他猛禽来击打他们；但他却拣选这些卑微的工具来成就。1. 为要彰显他自己的大能。他是全体受造之物之军的主，万有都在他一声令下，并随他旨意使用。有人以为，神造一只蚂蚁所显的大能，与他造一只大象所显的并无差别；他的护理也是如此——他借最小的受造之物成就自己的旨意，与借最强壮的同样有效，为使审判与怜悯中那能力的卓越，都出于神而不出于受造之物。我们当何等敬畏这位神——他若愿意，可使受造界最小的部分武装起来对付我们。神若作我们的仇敌，万有就都与我们交战。2. 为要使法老的骄傲降卑，惩治他的狂妄。对这位傲慢的君王而言，看见自己竟因如此卑微的工具屈膝、被迫投降，必是何等的羞辱！通常每个孩子都能对付这些入侵者，并能向之夸胜；但如今它们的队伍如此之众，攻势如此猛烈，以致法老带着他一切的战车马兵，也无法抵挡它们。如此他*「把尊贵的人变为卑贱」*——他们对他和他的主权发出藐视——又使那些不肯承认他超越他们的人知道，他若愿意，能使最卑贱的受造物侮辱他们、践踏他们。关于蛙灾，我们可以观察，
I. 灾是如何警告的。摩西无疑每日伺候神的威严，等候新的指示；大概在河水仍变作血的时候，他在此受指示，向法老宣告另有一灾将临到他，若他仍旧顽梗：「你若不肯容他们去」，那是你自招危险（出 8:1,2）。注意，除非人坚持犯罪，神不会因罪而刑罚。「他若不转回，他必磨他的刀」（诗 7:12），这暗示*「他若转回」便有恩典。此处也是如此，「你若不肯」*，意味着法老若肯顺从，争端便可立即止息。所警告的灾，在拒绝的情形下，范围可怖地广。青蛙要如此侵入他们，使他们家中、床上、桌前都不得安宁；他们不能安然吃喝睡眠，无论身在何处，都被其烦扰（出 8:3,4）。注意，1. 神对一个人的咒诅，必追随着他无论何往，重压于他无论何作。见申 28:16 等。2. 当审判奉命侵入时，无人能以逃脱。
II. 灾是如何降下的。法老既不留意警讯，也毫无顺服之意，亚伦便受命调出军兵，以伸出的膀臂和杖发出战斗的信号。言出必行——一说便作；军队集结，在一位看不见的权能者的指引与指挥之下，成群的青蛙侵入了那地，埃及人虽有各样技艺和全力，也无法遏止它们的进程，甚至不能稍作牵制。请拿这与约珥书 2:2 等处论蝗虫和毛虫大军的预言相比较；又见赛 34:16,17。青蛙奉神的呼召上来，遮满了那地。注意，神有许多方法搅扰那些安逸度日的人。
III. 法术之士如何被允许仿效此事（出 8:7）。他们也叫青蛙上来，却无法挪去神所差来的青蛙。那从龙口里出来的不洁之灵，据说好像青蛙，它们到普天下的君王那里去迷惑他们（启 16:13），这大概就是暗指这些青蛙，因为它紧跟在水变血之后。龙与法术之士一样，要借它们来行欺骗，神却要借它们来毁灭那些甘心受骗的人。
IV. 法老如何在这次灾中暂作让步：这是他头一次如此行（出 8:8）。他求摩西为他代求，使青蛙离开，并应许必放百姓去。那不久前还极其蔑视神和摩西的人，如今竟乐于仰赖神的怜悯和摩西的祷告。注意，那在急难之日向神和祷告公然挑衅的人，迟早必被驱使看见两者都是他所必需的，并要呼叫：「主啊，主啊」（太 7:22）。那些曾讥诮祷告的人，到了时候竟要乞求祷告，正如那曾藐视拉撒路的财主，竟求他赐一滴水。
V. 摩西如何与法老定时，然后借祷告求神使青蛙退去。摩西为要表明他的作为并不依靠星象的合冲、或某一时辰的吉凶，便让法老自定时候。君王所定的时辰，无不顺从（出 8:9）。「你在这事上尊荣我吧，告诉我何时为你代求。」这是为使法老信服——他若不被灾所开眼，便要因灾的移去而开眼。神引领人悔改的方法何等多样。法老把时候定在「明天」（出 8:10）。为什么不立即呢？难道他如此爱他的客人，要他们再与他同住一夜吗？不，大概是因他指望它们自己会离去，那么他就可以既不必向神、也不必向摩西负责，便得以脱离此灾。然而摩西仍照此与他定妥：「可以照你的话吧」，你要何时成就，便何时成就，「好叫你知道」，无论术士如何夸口，*「没有像耶和华我们神的。」*他对万有都拥有无人能及的命令权，也无人如他那样乐于赦免那在他面前自卑的人。注意，审判与怜悯的伟大目的都是叫我们确信没有像耶和华我们神的——没有如此智慧、如此大能、如此良善的，没有如此可畏的仇敌，也没有如此可慕、如此宝贵的朋友。摩西于是向神恳切祷告，求他使青蛙退去（出 8:12）。注意，我们必须为仇敌和逼迫我们的人祷告，即便他们极其恶劣，正如基督所作的。摩西祷告蒙允，前一日上来的青蛙次日或隔日便都死了。它们全都死了（出 8:13），为要显明它们是真正的青蛙，它们的尸体被留下堆成一堆，以致臭气熏人（出 8:14）。注意，世界的大君王随己意处置受造之物的生死；他既赐下生命为服事一个目的，便可以立即收回它为服事另一个目的，而毫无不义。
VI. 此灾的结局如何（出 8:15）：「法老见灾祸松缓」，既不思想近来所受的痛苦，也不顾念他所当惧怕的，就硬着心。注意，1. 在内心被神的恩典更新之前，受苦之压力所留下的印象并不持久；定罪渐渐消逝，被迫而出的应许也被遗忘。在空气的性情未曾改变之前，在阳光下融化的，必在阴处再结冰。2. 神的忍耐被不知悔改的罪人可耻地滥用。他所给的缓期，本为要引领他们悔改，他们反倒因此刚硬；他在恩典中赐他们停火，为要使他们与他和好，他们却趁机重整那被击败的顽固不信的残兵。见传 8:11；诗 78:34 等。
¹⁶ 耶和华对摩西说：你对亚伦说：伸出你的杖击打地上的尘土，使尘土在埃及遍地变作虱子。 ¹⁷ 他们就这样行。亚伦伸杖击打地上的尘土，就在人身上和牲畜身上有了虱子；埃及遍地的尘土都变成虱子了。 ¹⁸ 行法术的也用邪术要生出虱子来，却是不能。于是在人身上和牲畜身上都有了虱子。 ¹⁹ 行法术的就对法老说：这是神的手段。法老心里刚硬，不肯听摩西、亚伦，正如耶和华所说的。
此处是关于虱灾的简短记述。看来此前并未给任何警告。法老对他所得的缓期的滥用，便足以警告他要预期另一灾再来：因为若灾的移去使我们更硬，以致我们失去它的益处，我们便可断定它离去时是要再来，或要为更坏的灾让路。请观察，
I. 虱灾是如何降在埃及人身上的（出 8:16,17）。青蛙是从水中产生的，这些却是从地上的尘土中产生的；因为神能从受造界的任何部分取出鞭子，用来惩治那背叛他的人。他的箭袋里有众多箭矢。连地上的尘土也服从他。「你这虫雅各不要害怕」，因为神若愿意，可以用你作打粮的器具（赛 41:14,15）。这些虱子无疑极其扰人，对埃及人也极其羞辱。他们虽得着缓期，却只是暂时的（启 11:14）。第二样灾祸过去了，但看哪，第三样灾祸速速来到。
II. 法术之士如何因此受挫（出 8:18）。他们试图仿效，却作不来。他们在此失败之后，似乎又试图挪去它；因为下文说*「于是在人身上和牲畜身上都有了虱子」，无视他们的努力。这迫使他们承认自己已被制伏：「这是神的手段」（出 8:19）；即：「这加在我们身上的限制和拦阻，必是出于神圣的权能。」注意，1. 神把魔鬼锁链拘束，无论作为欺骗者还是毁灭者都加以限制；「他到此为止，不得再过去。」魔鬼的差役在神许可时能行大事；但当他以指头一禁止，他们便毫无所能。法术之士在较次要的事上无能为力，正显明他们在看似更大的事上的能力是从何而来，也显明他们若没有从上头来的权柄，并不能反对摩西。2. 神至终必迫使人——甚至他的仇敌——承认他自己的主权和统管之权。无疑他们终必（如我们所说）俯首称臣，正如叛教者尤利安临终之时嘴唇所承认的：「加利利人啊，你胜了我！」*神不但要胜过一切反对者，还要迫使他们承认此事。
III. 法老尽管如此，却越发顽梗（出 8:19）；连那些曾欺骗他的人如今所说的话，已足以使他不再受欺，然而他却越发顽梗。连神迹和灾殃对他也成了*「死的香气叫他死」*。注意，那不被神的话语和护理所改善的，通常反因之而更坏。
²⁰ 耶和华对摩西说：你清早起来，法老来到水边，你站在他面前，对他说：耶和华这样说：容我的百姓去，好事奉我。 ²¹ 你若不容我的百姓去，我要使成群的苍蝇到你和你臣仆并你百姓的身上，进你的房屋，并且埃及人的房屋和他们所住的地，都要满了成群的苍蝇。 ²² 当那日，我必将我百姓所住的歌珊地分别出来，使那里没有成群的苍蝇，好叫你知道我是地上的耶和华。 ²³ 我要将我的百姓和你的百姓分别出来。明天必有这神迹。 ²⁴ 耶和华就这样行。苍蝇成了大群，进入法老的宫殿，和他臣仆的房屋；埃及遍地就因这成群的苍蝇败坏了。 ²⁵ 法老召了摩西、亚伦来，说：你们去，在这地祭祀你们的神吧！ ²⁶ 摩西说：这样行本不相宜，因为我们要把埃及人所厌恶祭祀的，献给耶和华我们的神；看哪，我们若把埃及人所憎厌的在他们眼前献为祭，他们岂不拿石头打死我们吗？ ²⁷ 我们要往旷野去，走三天的路程，照着耶和华我们神所要吩咐我们的祭祀他。 ²⁸ 法老说：我容你们去，在旷野祭祀耶和华你们的神；只是不要走得很远。求你们为我代求。 ²⁹ 摩西说：我要出去求耶和华，使成群的苍蝇明天离开法老和你臣仆并你百姓；只是法老不可再行诡诈，不容百姓去祭祀耶和华。 ³⁰ 于是摩西从法老那里出去，求耶和华。 ³¹ 耶和华就照摩西的话行，叫成群的苍蝇离开法老和他臣仆并他百姓，一个也没有留下。 ³² 这一次法老又硬着心，不容百姓去。
此处是关于蝇灾的记述，其中我们看到，
I. 它是如何像蛙灾一样，在降下之前先受警告。摩西受指示（出 8:20）清早起来，趁法老出来到水边的时候迎见他，并在那里重申他的要求。注意，1. 那要为神和他们世代成就大事的人，必须早起，在早晨救赎时光。法老清早便起来向河举行他迷信的敬拜；那么我们若有当行的服事——那在大日必蒙悦纳的服事——岂可还要贪睡贪眠？2. 那要证实自己是神忠心仆人的人，不可惧怕人的脸色。摩西必须*「站在法老面前」——尽管法老骄傲——并要把极其降卑的事告诉他；他若不肯释放俘虏，便要向他挑战与一支苍蝇大军交锋——这支军队必听从神的命令，正如法老所不肯听从的一样。见类似的威吓，赛 7:18，「耶和华必呼唤」（或吹哨）「苍蝇和蜜蜂」*来服事他的旨意。
II. 在这灾中，埃及人和希伯来人是如何显著地被分别出来（出 8:22,23）。在前几次的灾中，这一分别大概没有如此明显可见；而在这次灾中要如此。如此，虱灾因使法术之士技穷而比前此任何一次更有说服力；这次灾则因在埃及人和希伯来人之间所作的分别而更有说服力。法老必被带到认识*「神是地上的耶和华」；而这事必无可置疑地显明出来。1. 看似在我们面前乱飞的成群苍蝇，必显然是在一位有理智之心的指挥之下，尽管它们超越任何人的指挥。「它们要到这里来」，摩西说，「却不可到那里去」；其执行丝毫不差地照着这定规，两者并观，便足以证明那如此说和如此行的乃是同一位——即一位具有无限权能和智慧的存在者。2. 大耶和华的仆人和敬拜者必蒙保守，免于与他们所居之地共通的灾难有分，以致扰害一切邻舍的灾必不临近他们；这便是神是「地上的耶和华」无可辩驳的证据。把这两者合起来看，便显明「耶和华的眼目遍察全地」——也遍察空中——为要引导那对我们看来似乎最偶然的事，来成就某个大设计的目的，使他可以「向那心存诚实的人显大能」（代下 16:9）。请注意这话是如何重复的：「我要将我的百姓和你的百姓分别出来」（出 8:23）。注意，主认识那些属他的人，并要使之显明——也许在今世，肯定在来世——他已把他们分别出来归他自己。日子将到，你们必「再看出义的与恶的分别」（玛 3:18），「绵羊和山羊」（太 25:32；结 34:17）*，尽管如今他们混在一起。
III. 它是如何在警告之次日降下的：「苍蝇成了大群」（出 8:24），是各样种类的苍蝇，并且是吞噬他们的（诗 78:45）。空中掌权者的首领曾以作*「苍蝇之神——别西卜」*自夸；但此处证明，即使在这事上，他也不过是冒名僭越者，因为神甚至以成群的苍蝇攻击他的国度而得胜。
IV. 法老在这次攻击之下如何发出谈判信号，并与摩西、亚伦就开始释放俘虏之事进行协商：但请观察他让步得何等勉强。
1. 他肯让他们向他们的神献祭，只要他们肯在埃及地如此行（出 8:25）。注意，神能向那些实在是信仰之仇敌的人勒索出对他敬拜的容许。法老在杖的痛击之下，肯让他们献祭，并要在自己的地上给以色列的神以良心的自由。但是摩西不肯接受他的让步；他不能如此行（出 8:26）。他们若献埃及人的祭物，对神是可憎；他们若按所当行的向神献上自己的祭物，对埃及人是可憎；所以他们若在埃及地献祭，便不能不惹动他们的神或他们的督工之不悦；所以他坚持：「我们要往旷野去，走三天的路程」（出 8:27）。注意，那要向神献上可悦之祭的人，必须（1）与恶人和不敬虔的人分别出来；因为我们不能既与众光之父相交，又与黑暗之工相交；既与基督相交，又与彼列相交（林后 6:14；诗 26:4,6）。（2）他们当脱离世俗的纷扰，尽量远离世俗的喧嚷。以色列人不能在砖窑之间或在埃及的肉锅之间守耶和华的节；不，「我们要往旷野去」（何 2:14；歌 7:11）。（3）他们当遵守神的定规：「我们要照神所吩咐我们的祭祀他，并不照别的。」尽管他们对法老处于极度的奴役之下，但在敬拜神的事上，他们当守神的命令，而不是法老的命令。
2. 这建议被拒绝之后，他同意他们往旷野去，只是不可走*「得很远」——不可远到他不能把他们再拉回来（出 8:28）。大概他已风闻他们前往迦南的计划，疑心他们一旦离开埃及便永不再返；所以当他被迫同意他们去（成群的苍蝇在他耳中嗡嗡地使他不得不如此）的时候，仍不甘心他们脱离他的掌握。如此，有些罪人在一次知罪的当儿，撇下他们的罪，却不愿它们离得太远；因为惊吓一过，他们便又要归回其中。我们在此看见法老的良知与他的败坏之间的挣扎：他的良知说：「容他们去」；他的败坏说：「只是不要走得很远」：但他站在他的败坏一边，反对他的良知，这就是他的灭亡。摩西如此接受他的建议，应许在此基础上使此灾退去（出 8:29）。请在此看，（1）神何等乐于接纳罪人的顺服。法老不过说「求你们为我代求」（虽然他如此自卑是出于勉强），摩西便立即应许：「我要出去求耶和华为你代求」，好叫法老看见此灾的目的不是要毁灭他，而是要领他悔改。神是何等乐意地说（王上 21:29）：「你看亚哈怎样在我面前自卑？」（2）我们何等需要被提醒，要在顺服上诚实：「只是法老不可再行诡诈。」那些行诡诈的人理当被怀疑，并当受警戒不可在神一次再赐平安之后，又归回愚妄。「不要自欺，神是轻慢不得的」*；我们若想以虚假的悔改和对神假冒的归服来欺骗他，至终必证明我们是把自己灵魂置于致命的欺骗之中。
末了，一切的结局是：神恩慈地使灾退去（出 8:30,31），法老却背信地回到他的硬心，「不容百姓去」（出 8:32）。他的骄傲不容他放下王冠上如此的一朵花——正如他对以色列的统治权；他的贪婪也不容他放下他收入中如此的一枝——正如他们的劳作。注意，作王的私欲冲破一切最强的约束，使人厚颜无耻地妄为、背信。所以，不要容罪作王；因为它若作王，就要欺骗我们、驱使我们陷入最荒谬的妄行。
bản gốc tiếng anh
The Plagues of Egypt (1491 BC)
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.
² And if thou refuse to let them go, behold, I will smite all thy borders with frogs:
³ And the river shall bring forth frogs abundantly, which shall go up and come into thine house, and into thy bedchamber, and upon thy bed, and into the house of thy servants, and upon thy people, and into thine ovens, and into thy kneadingtroughs:
⁴ And the frogs shall come up both on thee, and upon thy people, and upon all thy servants.
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.
⁶ And Aaron stretched out his hand over the waters of Egypt; and the frogs came up, and covered the land of Egypt.
⁷ And the magicians did so with their enchantments, and brought up frogs upon the land of Egypt.
⁸ Then Pharaoh called for Moses and Aaron, and said, Intreat 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.
⁹ And Moses said unto Pharaoh, Glory over me: when shall I intreat 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?
¹⁰ And he said, To morrow. And he said, Be it according to thy word: that thou mayest know that there is none like unto the LORD our God.
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.
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.
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.
¹⁴ And they gathered them together upon heaps: and the land stank.
¹⁵ But when Pharaoh saw that there was respite, he hardened his heart, and hearkened not unto them; as the LORD had said.
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, Ex 8:1,2. Note, God does not punish men for sin unless they persist in it. If he turn not, he will whet his sword (Ps 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, Ex 8:3,4. Note, 1. God's curse upon a man will pursue him wherever he goes, and lie heavily upon him whatever he does. See De 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 34:16,17. 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, Ex 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 (Re 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, Ex 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, Mt 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, Ex 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 to-morrow, Ex 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, Ex 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 (Ex 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, Ex 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 (Ex 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 Ec 8:11, Ps 78:34, etc.
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.
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.
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.
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.
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, Ex 8:16,17. 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 41:14,15. These lice, no doubt, were extremely vexatious, as well as scandalous, to the Egyptians. Though they had respite, they had respite but awhile, Re 11:14. The second woe was past, but behold the third woe came very quickly.
II. How the magicians were baffled by it, Ex 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 (Ex 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 (Ex 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.
²⁰ And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh; lo, he cometh forth to the water; and say unto him, Thus saith the LORD, Let my people go, that they may serve me.
²¹ Else, if thou wilt not let my people go, behold, I will send swarms of flies upon thee, and upon thy servants, and upon thy people, and into thy houses: and the houses of the Egyptians shall be full of swarms of flies, and also the ground whereon they are.
²² And I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the LORD in the midst of the earth.
²³ And I will put a division between my people and thy people: to morrow shall this sign be.
²⁴ And the LORD did so; and there came a grievous swarm of flies into the house of Pharaoh, and into his servants' houses, and into all the land of Egypt: the land was corrupted by reason of the swarm of flies.
²⁵ And Pharaoh called for Moses and for Aaron, and said, Go ye, sacrifice to your God in the land.
²⁶ And Moses said, It is not meet so to do; for we shall sacrifice the abomination of the Egyptians to the LORD our God: lo, shall we sacrifice the abomination of the Egyptians before their eyes, and will they not stone us?
²⁷ We will go three days' journey into the wilderness, and sacrifice to the LORD our God, as he shall command us.
²⁸ And Pharaoh said, I will let you go, that ye may sacrifice to the LORD your God in the wilderness; only ye shall not go very far away: intreat for me.
²⁹ And Moses said, Behold, I go out from thee, and I will intreat the LORD that the swarms of flies may depart from Pharaoh, from his servants, and from his people, to morrow: but let not Pharaoh deal deceitfully any more in not letting the people go to sacrifice to the LORD.
³⁰ And Moses went out from Pharaoh, and intreated the LORD.
³¹ And the LORD did according to the word of Moses; and he removed the swarms of flies from Pharaoh, from his servants, and from his people; there remained not one.
³² And Pharaoh hardened his heart at this time also, neither would he let the people go.
Here is the story of the plague of flies, in which we are told,
I. How it was threatened, like that of frogs, before it was inflicted. Moses is directed (Ex 8:20) to rise early in the morning, to meet Pharaoh when he came forth to the water, and there to repeat his demands. Note, 1. Those that would bring great things to pass for God and their generation must rise early, and redeem time in the morning. Pharaoh was early up at his superstitious devotions to the river; and shall we be for more sleep and more slumber when any service is to be done which would pass well in our account in the great day? 2. Those that would approve themselves God's faithful servants must not be afraid of the face of man. Moses must stand before Pharaoh, proud as he was, and tell him that which was in the highest degree humbling, must challenge him (if he refused to release his captives) to engage with any army of flies, which would obey God's orders of Pharaoh would not. See a similar threatening, Isa 7:18, The Lord will hiss (or whistle) for the fly and the bee, to come and serve his purposes.
II. How the Egyptians and the Hebrews were to be remarkably distinguished in this plague, Ex 8:22,23. It is probable that this distinction had not been so manifest and observable in any of the foregoing plagues as it was to be in this. Thus, as the plague of lice was made more convincing than any before it, by its running the magicians aground, so was this, by the distinction made between the Egyptians and the Hebrews. Pharaoh must be made to know that God is the Lord in the midst of the earth; and by this it will be known beyond dispute. 1. Swarms of flies, which seem to us to fly at random, shall be manifestly under the conduct of an intelligent mind, while they are above the direction of any man. "Hither they shall go," says Moses, "and thither they shall not come;" and the performance is punctually according to this appointment, and both, compared, amount to a demonstration that he that said it and he that did it was the same, even a Being of infinite power and wisdom. 2. The servants and worshippers of the great Jehovah shall be preserved from sharing in the common calamities of the place they live in, so that the plague which annoys all their neighbours shall not approach them; and this shall be an incontestable proof that God is the Lord in the midst of the earth. Put both these together, and it appears that the eyes of the Lord run to and fro through the earth, and through the air too, to direct that which to us seems most casual, to serve some great designed end, that he may show himself strong on the behalf of those whose hearts are upright with him, 2Ch 16:9. Observe how it is repeated: I will put a division between my people and thy people Ex 8:23. Note, The Lord knows those that are his, and will make it appear, perhaps in this world, certainly in the other, that he has set them apart for himself. A day will come when you shall return and discern between the righteous and the wicked (Mal 3:18), the sheep and the goats (Mt 25:32, Eze 34:17), though now intermixed.
III. How it was inflicted, the day after it was threatened: There came a grievous swarm of flies (Ex 8:24), flies of divers sorts, and such as devoured them, Ps 78:45. The prince of the power of the air has gloried in being Beelzebub—the god of flies; but here it is proved that even in that he is a pretender and a usurper, for even with swarms of flies God fights against his kingdom and prevails.
IV. How Pharaoh, upon this attack, sounded a parley, and entered into a treaty with Moses and Aaron about a surrender of his captives: but observe with what reluctance he yields.
1. He is content they should sacrifice to their God, provided they would do it in the land of Egypt, Ex 8:25. Note, God can extort a toleration of his worship, even from those that are really enemies to it. Pharaoh, under the smart of the rod, is content they should do sacrifice, and will allow liberty of conscience to God's Israel, even in his own land. But Moses will not accept his concession; he cannot do it, Ex 8:26. It would be an abomination to God should they offer the Egyptian sacrifices, and an abomination to the Egyptians should they offer to God their own sacrifices, as they ought; so that they could not sacrifice in the land without incurring the displeasure either of their God or of their task-masters; therefore he insists: We will go three days' journey into the wilderness, Ex 8:27. Note, Those that would offer an acceptable sacrifice to God must, (1.) Separate themselves from the wicked and profane; for we cannot have fellowship both with the Father of lights and with the works of darkness, both with Christ and with Belial, 2Co 6:14, Ps 26:4,6. (2.) They must retire from the distractions of the world, and get as far as may be from the noise of it. Israel cannot keep the feast of the Lord either among the brick-kilns or among the flesh-pots of Egypt; no, We will go into the wilderness, Ho 2:14, So 7:11. (3.) They must observe the divine appointment: "We will sacrifice as God shall command us, and not otherwise." Though they were in the utmost degree of slavery to Pharaoh, yet in the worship of God, they must observe his commands and not Pharaoh's.
2. When this proposal is rejected, he consents for them to go into the wilderness, provided they do not go very far away, not so far but that he might fetch them back again, Ex 8:28. It is probable he had heard of their design upon Canaan, and suspected that if once they left Egypt they would never come back again; and therefore, when he is forced to consent that they shall go (the swarms of flies buzzing the necessity in his ears), yet he is not willing that they should go out of his reach. Thus some sinners who, in a pang of conviction, part with their sins, yet are loth they should go very far away; for, when the fright is over, they will return to them again. We observe here a struggle between Pharaoh's convictions and his corruptions; his convictions said, "Let them go;" his corruptions said, "Yet not very far away:" but he sided with his corruptions against his convictions, and this was his ruin. This proposal Moses so far accepted as that he promised the removal of this plague upon it, Ex 8:29. See here, (1.) How ready God is to accept sinners' submissions. Pharaoh does but say, Entreat for me (though it is with regret that he humbles so far), and Moses promises immediately, I will entreat the Lord for thee, that Pharaoh might see what the design of the plague was, not to bring him to ruin, but to bring him to repentance. With what pleasure did God say (1Ki 21:29), Seest thou how Ahab humbles himself? (2.) What need we have to be admonished that we be sincere in our submission: But let not Pharaoh deal deceitfully any more. Those that deal deceitfully are justly suspected, and must be cautioned not to return again to folly, after God has once more spoken peace. Be not deceived, God is not mocked; if we think to put a cheat upon God by a counterfeit repentance, and a fraudulent surrender of ourselves to him, we shall prove, in the end, to have put a fatal cheat upon our own souls.
Lastly, The issue of all was that God graciously removed the plague (Ex 8:30,31), but Pharaoh perfidiously returned to his hardness, and would not let the people go, Ex 8:32. His pride would not let him part with such a flower of his crown as his dominion over Israel was, nor his covetousness with such a branch of his revenue as their labours were. Note, Reigning lusts break through the strongest bounds, and make men impudently presumptuous and scandalously perfidious. Let not sin therefore reign; for, if it do, it will betray and hurry us to the grossest absurdities.
本章记载了埃及三样以上的灾祸。I. 蛙灾：1. 先有警告，出8:1-4。2. 接着降下，出8:5-6。3. 行法术的也照样仿行，出8:7。4. 因法老谦卑的恳求而撤去（出8:8-14），但法老又硬着心，不顾自己在灾中时许下的诺言（出8:8），竟不肯放以色列去，出8:15。II. 虱灾（出8:16-17），由此：1. 行法术的被挫败（出8:18-19），然而 2. 法老仍旧心硬，出8:19。III. 蝇灾：1. 法老事先受警告（出8:20-21），并蒙告知歌珊地可免此灾，出8:22-23。2. 灾祸临到，出8:24。3. 法老就释放以色列一事与摩西商议，并自卑下来，出8:25-29。4. 于是灾祸撤去（出8:31），法老的心却又刚硬了，出8:32。