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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 8:20–32. His three-level outline is real structure in the source text, so it is rendered as structure.
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 (Exo 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, Exo 8:22, Exo 8:23.
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, Ch2 16:9. Observe how it is repeated: I will put a division between my people and thy people Exo 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 (Mat 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 (Exo 8:24), flies of divers sorts, and such as devoured them, Psa 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, Exo 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, Exo 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, Exo 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, Co2 6:14, etc.; Psa 26:4, Psa 26:6.
(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, Hos 2:14; Sol 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, Exo 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, Exo 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 (Kg1 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 (Exo 8:30, Exo 8:31), but Pharaoh perfidiously returned to his hardness, and would not let the people go, Exo 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.
Historical interpretation
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Kynomyia does not represent “dog fly,” as the Latins translated it, with the Greek letter upsilon; according to the sense of the Hebrew the diphthong oi should be written so that the word is koinomyia, that is, “every genus of flies.”
In the fourth place, Egypt is struck with flies. The fly is an insolent and restless animal. What does it stand for except the arrogant concerns of carnal desires? Egypt is struck with flies because the hearts of those who love this world are battered by the disquiet of their desires.The translators of the Septuagint put cynomyia here, which means “dog fly.” This word meant the habits of a dog, in which the pleasures of the mind and the indulgence of the flesh are constantly expressed. By dog fly this passage can also mean the eloquence of lawyers, which they use to tear at one another like dogs.
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Summary
Exodus 8:21 presents God's direct ultimatum to Pharaoh, declaring the imminent fourth plague—a devastating and pervasive infestation of "swarms"—should he persist in his defiant refusal to release the Israelite people. This verse marks a significant escalation in the divine judgments, introducing a plague that specifically targets the Egyptians and their dwellings, while implicitly setting the stage for God's distinction between His people and the oppressors, underscoring the increasing severity of divine wrath against Pharaoh's hardened heart.
Context
Literary Context
This verse is strategically placed as the divine warning preceding the fourth plague, following the plagues of water turned to blood and frogs. Each preceding plague, while impactful, had limitations: the blood was confined to water sources, and the frogs, though widespread, could be gathered. The "swarms" plague, however, introduces a new level of pervasive discomfort and economic disruption, directly invading homes and the very ground. This escalation serves to highlight God's increasing pressure on Pharaoh and the futility of his continued resistance, building towards the ultimate deliverance of Israel. The narrative consistently portrays God as the initiator of these judgments, with Moses and Aaron serving as His instruments, reinforcing the theme of divine sovereignty over all creation and human rulers.
Historical & Cultural Context
Ancient Egypt was a polytheistic society, with a pantheon of gods associated with various aspects of nature and life, including deities related to fertility, the Nile, and even insects. Pharaoh himself was considered a divine intermediary, a living god. The plagues, therefore, were not merely natural disasters but direct assaults on the perceived power of Egyptian gods and Pharaoh's authority. For instance, the plague of frogs could be seen as a direct challenge to Heket, the frog-headed goddess of fertility and childbirth. The "swarms" plague, potentially involving various noxious insects, would have been an affront to deities associated with the land's well-being and protection. This plague would have caused immense suffering, economic loss (affecting crops and livestock), and a profound psychological impact, demonstrating the God of Israel's supremacy over all Egyptian deities and their supposed protectors.
Key Themes
Exodus 8:21 contributes significantly to several overarching themes within the book of Exodus. Primarily, it underscores the theme of Divine Sovereignty and Judgment, showcasing God's absolute control over creation and His righteous wrath against oppression and defiance. The escalating nature of the plagues, culminating in the warning of swarms, reinforces the theme of Consequences of Disobedience, demonstrating that persistent rebellion against God's commands leads to increasingly severe repercussions. Furthermore, this verse implicitly sets the stage for the theme of God's Distinction of His People, as subsequent verses (e.g., Exodus 8:22-23) explicitly state that Goshen, where the Israelites resided, would be spared from this specific plague, highlighting God's faithfulness to His covenant and His protective care over Israel amidst judgment. This distinction serves to demonstrate to both Egyptians and Israelites that Yahweh is the one true God, unlike the gods of Egypt.
Exposition and Analysis
Exodus 8:21 delivers God's direct and unyielding ultimatum to Pharaoh, detailing the impending fourth plague as a consequence of his continued defiance. The verse emphasizes the pervasive nature of this judgment, targeting Pharaoh, his servants, his people, and their very homes and land.
Key Word Analysis
This term refers to a "mosquito (from its swarming); divers sorts of flies, swarm." While the KJV adds "[of flies]" for clarity, the Hebrew ʻârôb is broader, denoting a dense, mixed multitude of noxious or biting insects, such as gnats, horseflies, or beetles, rather than just common houseflies. This implies a plague far more debilitating and irritating, capable of inflicting pain, spreading disease, and causing widespread agricultural and domestic disruption. Its pervasive nature signifies a torment that would invade every aspect of Egyptian life, making daily existence unbearable.
Meaning "a house (in the greatest variation of applications, especially family, etc.)." The mention of "houses" emphasizes the personal and inescapable nature of this plague. Unlike previous plagues that might have been more external (water, frogs in the land), the swarms would penetrate the most intimate spaces, denying the Egyptians any refuge or peace within their own homes. This highlights the comprehensive and inescapable reach of God's judgment, affecting not just public life but private sanctuary.
Referring to "soil (from its general redness); country, earth, ground." The inclusion of "the ground whereon they [are]" indicates the plague's impact extends beyond human dwellings to the very land itself. This suggests a disruption of agriculture, livestock, and outdoor activities, crippling the Egyptian economy and daily routines. It underscores God's dominion over the entire created order, demonstrating His ability to bring judgment upon every facet of their existence, from their personal spaces to their productive land.
Verse Breakdown
"Else, if thou wilt not let my people go"
This opening clause establishes the conditional nature of the impending plague, reiterating God's core demand for the release of His people. It highlights Pharaoh's persistent defiance as the direct cause of the escalating judgments, emphasizing divine patience reaching its limit.
"behold, I will send swarms [of flies] upon thee, and upon thy servants, and upon thy people, and into thy houses"
This segment details the scope and target of the judgment. The phrase "I will send" asserts God's active agency and sovereign control over creation. The "swarms" are directed specifically at Pharaoh (the king), his servants (the ruling class and administration), and his people (the general populace), indicating a comprehensive national judgment. The invasion "into thy houses" signifies an inescapable affliction that penetrates private spaces, offering no sanctuary.
"and the houses of the Egyptians shall be full of swarms [of flies]"
This clause further emphasizes the intensity and pervasiveness of the plague within the domestic sphere. The word "full" (H4390, mâlêʼ) conveys a complete saturation, implying an overwhelming infestation that would render homes uninhabitable, causing immense discomfort and distress.
"and also the ground whereon they [are]."
This final phrase extends the reach of the plague beyond homes to the entire land. It suggests that no part of the Egyptian environment, whether indoors or outdoors, would be spared. This ensures that the daily lives, agriculture, and movement of the Egyptians would be severely impacted, demonstrating the comprehensive nature of God's judgment and His control over the very earth.
Literary Devices
Exodus 8:21 employs several potent literary devices to convey its message. The verse functions as a Divine Ultimatum, presenting a clear "if-then" scenario that underscores God's sovereign authority and Pharaoh's direct responsibility for the impending judgment. The repeated mention of "swarms" and their pervasive reach ("upon thee... upon thy servants... upon thy people... into thy houses... the houses... the ground") creates a sense of Hyperbole and Intensification, emphasizing the overwhelming and inescapable nature of the coming affliction. This Repetition also serves to impress upon Pharaoh the comprehensive scope of the divine wrath. Furthermore, the direct address from God to Pharaoh ("if thou wilt not let my people go, behold, I will send...") exemplifies Divine Speech and Direct Confrontation, highlighting the personal nature of God's interaction with the oppressor and His unwavering commitment to His people's liberation.
Theological and Thematic Connections
Exodus 8:21 powerfully illustrates God's active involvement in human history, demonstrating His righteous judgment against sin and oppression, and His unwavering commitment to His covenant people. The plague of swarms serves as a stark reminder that God is not a distant deity but one who intervenes directly to uphold justice and fulfill His promises. It highlights the futility of human resistance against divine will and the escalating consequences of persistent disobedience. This judgment also sets the stage for God's explicit distinction between Israel and Egypt, a theological theme that underscores His protective care for His chosen ones even amidst widespread calamity.
Reflection and Application
Exodus 8:21 offers profound lessons for contemporary believers and the world at large. It serves as a potent reminder of God's absolute sovereignty and His unwavering commitment to justice. Just as Pharaoh's persistent defiance brought escalating judgment, so too does continued rebellion against God's revealed will invite consequences. This verse calls us to examine our own hearts: are we quick to obey God's commands, or do we, like Pharaoh, harden our hearts against His voice? For those who are oppressed or marginalized, this passage provides immense comfort, demonstrating God's active intervention on behalf of His people. He sees injustice, hears the cries of the afflicted, and acts decisively to deliver. It encourages us to trust in His timing and methods, knowing that He is faithful to His promises and will ultimately bring about justice and liberation. Furthermore, it underscores the futility of resisting God's will; true freedom and peace are found only in humble submission to His divine authority and purposes.
Questions for Reflection
FAQ
Why does the King James Version add "[of flies]" to "swarms"?
The King James Version includes "[of flies]" in brackets to provide a more specific interpretation of the Hebrew word ʻârôb (עָרוֹב) for its readers. The original Hebrew term (H6157) is broader, referring to a dense, mixed swarm of noxious or biting insects, not exclusively houseflies. Translators often add bracketed words to clarify what they believe is the most probable or common understanding of an ancient term, especially when a direct, single-word English equivalent is lacking. This interpretive addition aims to convey the likely nature of the pervasive and irritating infestation, even though the Hebrew allows for a wider range of insect types, such as gnats, mosquitoes, or beetles, all of which would cause significant distress and demonstrate God's power over the natural order, as seen in Psalm 105:31.
Christ-Centered Fulfillment
The plague of swarms, like all the plagues in Exodus, serves as a powerful type and shadow, pointing to God's ultimate judgment against sin and rebellion, and simultaneously to His perfect deliverance accomplished through Christ. Pharaoh's hardened heart, which led to escalating divine wrath, finds its ultimate contrast in the perfect obedience of Jesus, who, as the true Lamb of God, willingly bore the full weight of God's judgment on the cross, as prophesied in Isaiah 53:5. Through His sacrificial death, Christ provides the definitive way of escape for all who believe, marking them out by His blood, just as the blood on the doorposts protected Israel from the final plague (Exodus 12:13). Just as God separated Israel in Goshen from the plagues, believers in Christ are separated from the wrath to come, finding refuge and true freedom in Him (Romans 5:9). He is the ultimate deliverer from spiritual bondage, the one who liberates us from the greater "swarm" of sin, death, and the power of darkness, ushering us into His kingdom of light and life (Colossians 1:13-14).