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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)
埃及的災殃（主前1491年）
¹ 耶和華吩咐摩西說、你進去見法老、對他說、耶和華這樣說、容我的百姓去、好事奉我。
² 你若不肯容他們去、我必使青蛙糟蹋你的四境。
³ 河裏要滋生青蛙、這青蛙必上來進你的宮殿、你的臥房、上你的床榻、進你臣僕的房屋、上你百姓的身上、進你的爐竈、和你的摶麵盆。
⁴ 又要上你和你百姓並你眾臣僕的身上。
⁵ 耶和華曉諭摩西說、你對亞倫說、把你的杖伸在江、河、池以上、使青蛙到埃及地上來。
⁶ 亞倫便伸杖在埃及的諸水以上、青蛙就上來遮滿了埃及地。
⁷ 行法術的也用他們的邪術照樣而行、叫青蛙上了埃及地。
⁸ 法老召了摩西亞倫來、說、請你們求耶和華使這青蛙離開我和我的民、我就容百姓去祭祀耶和華。
⁹ 摩西對法老說、任憑你罷、我要何時為你和你的臣僕並你的百姓祈求、除滅青蛙離開你和你的宮殿、只留在河裏呢。
¹⁰ 他說、明天。摩西說、可以照你的話罷、好叫你知道沒有像耶和華我們神的。
¹¹ 青蛙必離開你和你的宮殿、並你的臣僕與你的百姓、只留在河裏。
¹² 於是摩西亞倫離開法老出去。摩西為擾害法老的青蛙呼求耶和華。
¹³ 耶和華就照摩西的話行、凡在房裏、院中、田間的青蛙都死了。
¹⁴ 眾人把青蛙聚攏成堆、遍地就都腥氣。
¹⁵ 但法老見災禍鬆緩、就硬著心不肯聽他們、正如耶和華所說的。
此處法老先受青蛙之災的警告，隨後遭受蛙災；本章其後又遭虱災與蠅災——這些都是微小、卑微、不足輕重的小動物，卻因數目繁多而成了埃及人極重的災殃。神本可用獅子、熊、狼，或兀鷹等猛禽來擊打他們，卻揀選了這些卑微的器皿。1. 為要彰顯自己的權能。他是全軍受造之物的主帥，使它們都聽他號令，隨他心意而用。有人認為，神造一隻螞蟻所顯的權能，與造一頭大象所顯的並無二致；照樣他以最小的受造物成就自己的旨意，與以最強的受造物同樣有效，好叫那出於審判與憐憫之權能的卓越都屬於神，而不屬於受造之物。我們當存敬畏之心敬拜這位神——他若願意，能使受造之物中最微小的部分都武裝起來對付我們。神若作我們的仇敵，一切受造之物就都與我們為敵。2. 為要挫抑法老的驕傲，懲罰他的狂妄。這位傲慢的君王竟因這等卑微的手段被迫屈膝、不得不降服，這是何等的羞辱！每一個孩童通常都能對付那些入侵者並輕易勝過它們；然而如今它們的大軍如此眾多，攻勢如此猛烈，以致法老率領一切車馬也不能抵擋分毫。神便這樣把尊貴人傾覆於地——把輕蔑傾倒在那藐視他和他的主權的君王身上，使那些不肯承認他在他們以上的人知道，他若願意，能使最卑賤的受造物來欺凌踐踏他們。關於蛙災，我們可以觀察到，
I. 它怎樣被警告。摩西無疑每日都伺候在那神聖的威嚴前領受新指示，於是（也許那時河水尚是血）他在此受指示，要通知法老另一個審判即將臨到——若他仍舊頑梗：你若不肯容他們去，那就自負後果，Ex 8:1,2。請注意，除非人堅持犯罪，否則神不因罪刑罰。他若不回頭、必磨快他的刀（Ps 7:12），這話隱含了他若回頭便蒙恩。此處亦然：你若不肯、我必擊打你的四境，暗示法老若依從，爭端便立即了結。所警告的災禍，若他拒絕，必廣泛而可怕。青蛙要如此入侵，使他們在家中、在床上、在桌旁都不得安寧；他們不能安然吃喝睡眠，無論在哪裏都要受其煩擾，Ex 8:3,4。請注意，1. 神的咒詛臨到一人身上，必無論他往何處都追隨他，無論他作何事都重重壓著他。見De 28:16等。2. 神的審判既奉命而來，便無從躲避。
II. 它怎樣降下。法老既不理會這警報，也絲毫不肯依從這傳召，亞倫便奉命調動軍兵，用伸出的手臂和杖發出戰令。說了就作——一發令便成事；軍隊集合，在一位不可見之權能的指揮率領下，成群的青蛙入侵全地，埃及人盡管用盡一切技藝和一切力量，也不能阻擋它們的進路，甚至不能稍作牽制。可與那關於蝗蟲與毛蟲大軍的預言相比，Joe 2:2等；並見Isa 34:16,17。青蛙奉神聖的呼召上來，遮滿了全地。請注意，神有許多方法攪擾那些安逸無虞的人。
III. 術士怎樣被容許仿效這災，Ex 8:7。他們也變出青蛙來，卻不能除去神所打發來的青蛙。那從龍口裏出來的污穢之靈，據說形如青蛙，出去到地上眾王那裏迷惑他們（Re 16:13），這或許正是暗指這些青蛙，因為它緊隨水變血之後。那龍如同術士一般，本意是藉它們去迷惑人，神卻定意藉它們毀滅那些甘願受迷惑的人。
IV. 法老怎樣在這災之下軟化：這是他第一次如此，Ex 8:8。他求摩西為青蛙的事代求使之離開，並許下美言要容百姓去。那不久前還對神和摩西口出極度輕蔑之言的人，如今竟樂於倚靠神的憐憫和摩西的禱告。請注意，那些在急難之日藐視神和禱告的人，遲早必被制服，看見自己何等需要兩者，而喊著說：主阿、主阿，Mt 7:22。那些曾譏誚禱告的人，後來竟要懇求別人代禱，正如那曾藐視拉撒路的財主，後來竟求他賜一滴水。
V. 摩西怎樣與法老定下時間，然後藉禱告求得神除去青蛙。摩西為表明自己所行的並不依賴星象的會合與衝突，也不依賴某個時辰比別個時辰更吉利，便讓法老自己定時間。王所定的時間，斷無異議，Ex 8:9。這榮耀歸你，告訴我何時我當為你祈求。這是為了說服法老：若瘟疫本身未能開他的眼，瘟疫的撤去也許能。神帶領人悔改的方法何等多元。法老把時間定為明天，Ex 8:10。為何不立刻呢？他如此捨不得這些客人，竟要它們再陪他過一夜麼？不是的，大概是盼望它們會自行離去，那麼他便可以既不必欠神、也不必欠摩西的情而脫離這場災。然而摩西就此與他定案：可以照你的話罷，你所要的時候它就成就，好叫你知道——不論術士如何自誇——沒有像耶和華我們神的。沒有人像他那樣對一切受造之物有如此權柄，也沒有人像他那樣樂於饒恕那在他面前自卑的人。請注意，審判與憐憫的偉大目的都在於說服我們：沒有像耶和華我們神的——沒有如此智慧、如此大有權能、如此良善的；沒有如此可畏的仇敵，也沒有如此令人嚮往、如此寶貴的朋友。於是摩西轉向神，懇切求他收回青蛙，Ex 8:12。請注意，我們當為我們的仇敵和逼迫者禱告，即便是那最壞的，正如基督所作的。為答覆摩西的禱告，前一日上來的青蛙次日（或再隔一日）便都死了。它們全都死了（Ex 8:13），而為顯明它們是真實的青蛙，它們的屍首被留下，聚攏成堆，以致氣味令人難受，Ex 8:14。請注意，這世界的大君王隨己意使用他受造之物的生死；那賜人存在以成就一目的者，可以立即收回這存在以成就另一目的，這並不虧負他的公義。
VI. 這場災的結局（Ex 8:15）：法老見災禍鬆緩，既不思量他方才所受的，也不理會他有理由懼怕的，便硬著心。請注意，1. 在心未蒙神恩更新之前，受患難之力所留下的印象並不持久；那些被說服的漸漸消退，被迫作出的應許也被遺忘。在空氣的性情未改之前，日頭裏融化的，到了蔭下又要再結冰。2. 神的忍耐被不肯悔改的罪人所可恥地濫用。他賜給他們寬限，為要引導他們悔改，他們卻因此更加硬心；他恩慈地賜他們停戰，為要他們與他和好，他們卻乘機重整那屢遭挫敗的頑梗不信的殘兵。見Ec 8:11，Ps 78:34等。
¹⁶ 耶和華吩咐摩西說、你對亞倫說、伸出你的杖擊打地上的塵土、使塵土在埃及遍地變作虱子。
¹⁷ 他們就這樣行。亞倫伸杖擊打地上的塵土、就在人身上和牲畜身上有了虱子、埃及遍地的塵土、都變成虱子了。
¹⁸ 行法術的也用邪術要生出虱子來、卻是不能。於是在人身上和牲畜身上、都有了虱子。
¹⁹ 行法術的就對法老說、這是神的手段。法老心裏剛硬、不肯聽摩西亞倫、正如耶和華所說的。
此處是關於虱災的簡短記載。似乎事前並未對此發出警告。法老對所賜寬限的濫用，對他已足夠作為要等候另一場災殃的警戒：因為若一場患難的撤去反倒使我們硬心，以致我們失去了它的益處，便可斷定它離去是要再回來，或是為更糟的讓路。請觀察，
I. 這場虱災怎樣降在埃及人身上，Ex 8:16,17。青蛙是從水裏出來的，這些卻是從地上的塵土而來；因為神能從受造之物的任何部分取出一根鞭子，用以責罰那背叛他的人。他箭袋裏有許多箭矢。連地上的塵土也聽從他。「你這蟲雅各阿、不要害怕，神若願意，能用你作打糧的器具，」Isa 41:14,15。這些虱子無疑既極其煩人，又叫埃及人蒙羞。他們雖得了寬限，卻不過片時，Re 11:14。第二樣災過去了，看哪，第三樣災很快就到。
II. 術士怎樣因此被挫敗，Ex 8:18。他們試圖仿效，卻不能。當他們在此失敗時，似乎便試圖把它除去；因為經上接著說：於是在人身上和牲畜身上都有了虱子——這是違背他們意願的。這迫使他們承認自己被勝過了：這是神的手段（Ex 8:19）；意思是：「這加在我們身上的限制與拘束，必是出於神聖的權能。」請注意，1. 神用鏈子拘住魔鬼，無論作為迷惑人的或作為毀壞人的都加以限制；*他到此為止、不得越過。*魔鬼的差役在神容許之時能作大事；但當他以指頭對他們下令，他們便一事無成。術士在這件較小的事上無能為力，正顯明他們在前幾件似乎更大的事上的能力從何而來，也證明他們對摩西沒有任何權能，除非是從上頭賜給他們的。2. 遲早神要從仇敵口中榨出對他自己主權與統管權能的承認。他們終必（如我們所說）最後臣服，正如叛教者猶利安在臨死之時承認說：*加利利人阿、你勝了我！*神不僅要勝過一切反對者，還要迫使他們承認。
III. 法老卻不顧這一切，反被弄得越發頑梗（Ex 8:19）；連那些曾欺哄他的人，如今也說了足以使他醒悟的話，他卻越發頑梗。連那些神蹟和審判，對他都成了死的香氣叫他死。請注意，那些沒有因神的話語和護理變好的人，通常會因此變得更壞。
²⁰ 耶和華對摩西說、你清早起來、站在法老面前、他來到水邊、對他說、耶和華這樣說、容我的百姓去、好事奉我。
²¹ 你若不容我的百姓去、我要叫成群的蒼蠅到你和你臣僕並你百姓的身上、進你的房屋。埃及人的房屋、和他們所住的地、都要滿了成群的蒼蠅。
²² 當那日我必分別我百姓所住的歌珊地、使那裏沒有成群的蒼蠅、好叫你知道我是天下的耶和華。
²³ 我要將我的百姓和你的百姓分別出來。明天必有這神蹟。
²⁴ 耶和華就這樣行、蒼蠅成了大群、進入法老的宮殿、和他臣僕的房屋。埃及遍地、就因這成群的蒼蠅敗壞了。
²⁵ 法老召了摩西亞倫來、說、你們去、在這地祭祀你們的神罷。
²⁶ 摩西說、這樣行本不相宜、因為我們要把埃及人所厭惡的祭祀耶和華我們的神。看哪、我們把埃及人所厭惡的在他們眼前獻為祭、他們豈不拿石頭打死我們麼。
²⁷ 我們要往曠野去、走三天的路程、照著耶和華我們神所要吩咐我們的祭祀他。
²⁸ 法老說、我容你們去在曠野祭祀耶和華你們的神、只是不要走得很遠。求你們為我祈禱。
²⁹ 摩西說、我要出去求耶和華、使成群的蒼蠅明天離開法老、和法老的臣僕、並他的百姓。只是法老不可再行詭詐、不容百姓去祭祀耶和華。
³⁰ 於是摩西離開法老出去求耶和華。
³¹ 耶和華就照摩西的話行、叫成群的蒼蠅離開法老、和他的臣僕、並他的百姓、一個也沒有留下。
³² 這一次法老又硬著心、不容百姓去。
此處是蠅災的故事，其中我們被告知，
I. 這場災怎樣被警告，正如蛙災一樣，在降下之前先有警告。摩西受指示（Ex 8:20）要清早起來，趁法老到水邊時迎見他，在那裏重申他的要求。請注意，1. 凡要為神和他們的世代成就大事的人，必須清早起來，在早晨贖回光陰。法老清早起來敬拜河水，行他那迷信的崇拜；我們若有可作的服事，能在那大日交帳時算為美好的，豈可貪睡貪懶？2. 凡要證明自己是神忠心僕人的人，不可懼怕人的面色。摩西必須站在法老面前——縱然他如此驕傲——把那極度令他謙卑的話告訴他，並（若他拒絕釋放俘虜）向他挑戰，要他與蒼蠅大軍交鋒，因為法老不肯依從，蒼蠅卻要聽從神的命令。見類似的警告Isa 7:18：耶和華要呼叫（或吹哨）蒼蠅和蜜蜂來為他的旨意效力。
II. 在這場災中，埃及人與希伯來人怎樣顯著地被區別出來，Ex 8:22,23。前幾場災中，這區別可能未如此明顯可見，但這場卻要如此。這樣，正如虱災因使術士束手無策而較前更為有力地說服人，蠅災則因埃及人與希伯來人之間的區別而同樣有力。法老必須知道我是天下的耶和華；而這一點將因此毫無爭議地被人知曉。1. 那些在我們看來漫無目的亂飛的蒼蠅群，必顯然在一個有理智的智慧指揮之下，因為它們超越任何人的指揮。「它們到此處來，」摩西說，「它們不到那裏去」；而事情的成就完全照這指定而行，兩相對照便足以證明：那說這話的與那行這事的乃是同一位，就是一位擁有無限權能與智慧的存在。2. 大耶和華的僕人和敬拜者必蒙保全，不與他們所居之地的共同災禍有分，以致擾害鄰舍的災殃不臨近他們；這便要成為神是天下之耶和華的鐵證。把這兩點合起來，便顯明耶和華的眼目遍察全地——也遍察空中——以引導那在我們看來最偶然的事，去成就某個重大的既定目的，好使他在那些心裏誠實的人身上顯大能力，2Ch 16:9。請留意這話的重複：我要將我的百姓和你的百姓分別出來，Ex 8:23。請注意，主認識誰是他的人，並要使這一點顯明出來——也許在今世，必定在來世，表明他已把他們分別出來歸他自己。將有一日你們要再出來、分辨義人和惡人（Mal 3:18）、綿羊和山羊（Mt 25:32，Eze 34:17），儘管如今彼此混雜。
III. 它怎樣在警告之後的次日降下：蒼蠅成了大群（Ex 8:24），是各樣種類的蒼蠅，並且吞咬他們，Ps 78:45。空中掌權者的首領曾以作別西卜——蒼蠅之神為榮；但此處證明，連在這事上他也不過是個冒名頂替者和篡位者，因為神甚至用蒼蠅大軍攻擊他的國度並得勝。
IV. 法老這次攻擊之下怎樣要求休戰，並就交出俘虜一事與摩西亞倫展開談判：只是請留意他是何等勉強地讓步。
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他容許他們向他們的神獻祭，只要他們在埃及地如此行，Ex 8:25。請注意，神甚至能從那些實際上是敬拜之敵的人那裏，取得對他敬拜的容忍。法老在杖的痛擊之下，容許他們獻祭，願在神之以色列中、甚至在自己的地土上給予良心的自由。但摩西不能接受他的讓步；他不能如此行，Ex 8:26。他們若獻埃及人的祭物，在神看為可憎；他們若按當行的向神獻上自己的祭物，在埃及人看為可憎；這樣一來，他們不能在這地獻祭而不同時觸怒他們的神或他們的督工；因此他堅持：我們要往曠野去、走三天的路程，Ex 8:27。請注意，凡要向神獻上蒙悅納之祭的人，必須 (1.) 與惡人分別出來；因為我們不能既與眾光之父相交，又與黑暗之工相交，既與基督相交，又與彼列相交，2Co 6:14，Ps 26:4,6。(2.) 他們當遠離世俗的紛擾，盡可能離開它的喧囂。以色列人不能在磚窯旁、也不能在埃及的肉鍋旁守耶和華的節；不，我們要往曠野去，Ho 2:14，So 7:11。(3.) 他們當遵守神的吩咐：「我們要照神所吩咐我們的獻祭，不可另作他法。」他們雖在最大程度上為奴於法老，但在敬拜神的事上，必須遵守神的命令，而非法老的。
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這提議被拒之後，他同意讓他們到曠野去，只要他們不走得很遠，不遠到他不能把他們追回來，Ex 8:28。可能他風聞他們覬覦迦南的計畫，懷疑他們一旦離開埃及便永不回來；因此他雖被迫同意他們去（嗡嗡的蒼蠅在他耳邊不斷提醒這必要），卻不願他們離開他夠得著的範圍。照樣，有些罪人在一次悔意的陣痛中放棄了罪，卻捨不得讓它們走得太遠；因為一旦驚嚇過去，他們又要回到罪中。此處我們看見法老的良心和他的私慾在角力：他的良心說「容他們去」，他的私慾說「卻不要走得很遠」；但他站在私慾一邊反對良心，這便是他的敗亡。摩西對此提議部分接受，答應照此除去這場災，Ex 8:29。請看，(1.) 神何等樂意接納罪人的降服。法老不過說了一句求你們為我祈禱（雖然是帶著遺憾才如此卑微），摩西便立刻應許：我要出去求耶和華——為要叫法老看見這場災的目的不是要毀滅他，而是要使他悔改。神是何等喜悅地說（1Ki 21:29）：你看亞哈在我面前怎樣自卑？(2.) 我們何等需要被提醒，在降服時當真誠：只是法老不可再行詭詐。那些行詭詐的人理當受疑，並當受警戒，在神再一次賜平安之後不可再回到愚妄中。不要自欺、神是輕慢不得的；我們若想用虛假的悔改、用欺詐的獻己來欺哄神，結局必證明我們是對自己靈魂行了致命的欺哄。
末了，一切的結局是：神恩慈地撤去了這場災（Ex 8:30,31），法老卻背信地回到他的硬心，不容百姓去，Ex 8:32。他的驕傲不容他放棄如以色列那樣王冠上的一朵花，他的貪婪不容他放棄如他們勞碌那樣國庫的一條進項。請注意，掌權的私慾必突破最堅固的堤防，使人膽大妄為、背信棄義。所以不要容罪掌權；因為它若掌權，就要出賣我們、把我們推入最荒謬的境地。
英文原文
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.
本章記述埃及另外三災。一、蛙災：1. 先行警告，出 8:1-4。2. 災禍降下，出 8:5,6。3. 術士也照樣行，出 8:7。4. 因法老謙卑請求而得除去（出 8:8-14），法老卻又硬著心，不顧他在災中受苦時所應許的（出 8:8），不肯容以色列人去，出 8:15。二、蝨災（出 8:16,17）：1. 術士因此被挫敗（出 8:18,19），然而 2. 法老的心卻仍然剛硬，出 8:19。三、蠅災：1. 事先警告法老（出 8:20,21），並告訴他歌珊地必免受這災，出 8:22,23。2. 災禍降下，出 8:24。3. 法老就釋放以色列的事與摩西商議，並自卑下來，出 8:25-29。4. 災禍隨即除去（出 8:31），法老的心卻又剛硬，出 8:32。