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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.
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Summary
Exodus 8:22 marks a profound shift in the plague narrative, as God introduces a miraculous distinction: while swarms of flies afflict Egypt, the land of Goshen, where the Israelites reside, remains untouched. This divine act of "severing" serves a dual, interconnected purpose: it unequivocally demonstrates God's absolute power and sovereignty over all creation, and it reveals His unique identity as the LORD, actively present and supreme "in the midst of the earth." This precise intervention is designed to compel Pharaoh and all of Egypt to acknowledge the unparalleled authority of the God of Israel, thereby paving the way for the release of His chosen people.
Context
Literary Context
This verse is strategically placed as the fourth of the ten plagues, following the plagues of blood, frogs, and lice. Crucially, the preceding plagues had affected both Egyptians and Israelites, serving as a general demonstration of God's power and a warning. With the plague of swarms (likely flies or beetles, ʻârôb), God introduces a new, precise element of divine discrimination. This distinction in Goshen sets a precedent for subsequent plagues, such as the murrain on livestock, the hail, and the darkness, where Israel is explicitly spared. This escalating pattern of targeted judgment highlights God's increasing pressure on Pharaoh and His growing revelation of Himself.
Historical & Cultural Context
The land of Goshen, located in the eastern Nile Delta, was a fertile region specifically designated for the Israelite community since the time of Joseph, as recorded in Genesis 47:6. This made it the focal point for God's unprecedented act of protection amidst widespread judgment. Egypt was a polytheistic society, with a pantheon of gods associated with various aspects of nature and life. Pharaoh himself was considered a divine figure, a living god. The plagues, therefore, were not merely natural disasters but direct assaults on the perceived power of Egyptian deities and Pharaoh's own divine authority, demonstrating the supremacy of Yahweh over all other gods and rulers.
Key Themes
Exodus 8:22 significantly contributes to several overarching themes in the book of Exodus. Firstly, it underscores Divine Sovereignty, showcasing God's absolute control over natural phenomena and His ability to precisely direct judgment and protection. Secondly, it powerfully illustrates the theme of Divine Distinction and Election, emphasizing God's unique relationship with His chosen people, Israel, whom He sets apart from the nations. Thirdly, and perhaps most profoundly, it advances the Revelation of Yahweh, as God explicitly states His purpose: "to the end thou mayest know that I [am] the LORD in the midst of the earth." This declaration builds upon earlier statements, such as Exodus 7:5, where God declares His intention to make Himself known to the Egyptians through His mighty acts.
Exposition and Analysis
Exodus 8:22 declares the LORD's specific intervention: "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." This verse is rich with theological significance, revealing God's character and purpose.
Key Word Analysis
Meaning "to distinguish (literally or figuratively); put a difference, show marvellous, separate, set apart, sever, make wonderfully." This word emphasizes that God's act was not merely a passive avoidance of the plague in Goshen, but an active, supernatural, and miraculous differentiation. It highlights God's unique ability to intervene with precision and set His people apart in a special way.
Meaning "to know (properly, to ascertain by seeing); used in a great variety of senses, figuratively, literally, euphemistically and inferentially (including observation, care, recognition; and causatively, instruction, designation, punishment, etc.)." The purpose of this plague is not just to inflict suffering but to bring about a deep, experiential knowledge of God's identity and power. Pharaoh, and indeed all Egypt, were meant to truly know who the LORD is through His undeniable actions.
Meaning "(the) self-Existent or Eternal; Jehovah, Jewish national name of God." This refers to God's personal, covenant name, YHWH, which signifies His self-existent, eternal nature and His unwavering commitment to His promises. The declaration "I am the LORD" asserts His unique, incomparable deity against the backdrop of Egyptian polytheism.
Meaning "properly, the nearest part, i.e. the center, whether literal, figurative or adverbial (especially with preposition); [idiom] among, [idiom] before, bowels, [idiom] in, inward, midst." This word emphasizes God's omnipresence and active involvement. He is not a distant deity but is intimately present and sovereign over all lands, not just Israel. His power is not confined to a specific geographical region but extends over the entire earth.
Verse Breakdown
"And I will sever in that day the land of Goshen"
This clause highlights God's sovereign initiative and precise timing. The verb "sever" (pâlâh) signifies a deliberate, miraculous act of distinction. "In that day" points to the specific time of the plague, emphasizing God's control over the events. Goshen is explicitly named as the recipient of this divine protection, underscoring its significance as the dwelling place of God's people.
"in which my people dwell, that no swarms [of flies] shall be there"
This part clarifies the reason for the distinction—it is for "my people," Israel, whom God claims as His own. The explicit statement "that no swarms... shall be there" confirms the complete absence of the plague in Goshen, making the divine intervention undeniable and miraculous. This protection is a direct consequence of God's covenant relationship with Israel.
"to the end thou mayest know that I [am] the LORD in the midst of the earth"
This is the ultimate theological purpose of the distinction. The phrase "to the end" (maʻan) indicates the divine intent. Pharaoh, and by extension all of Egypt, are to "know" (yâdaʻ) experientially that the God of Israel is not merely a tribal deity, but YHWH, the self-existent, sovereign God who is actively present and supreme "in the midst of the earth." This declaration challenges Pharaoh's worldview and asserts God's universal dominion.
Literary Devices
Exodus 8:22 powerfully employs several literary devices. Divine Distinction is the most prominent, as God explicitly separates Goshen from the rest of Egypt, demonstrating His precise control over judgment and protection. This act serves as a Theophany or Revelation, where God reveals His character and identity ("I am the LORD") not through words alone, but through undeniable, miraculous deeds. The verse also utilizes Contrast, setting the afflicted land of Egypt in stark opposition to the untouched land of Goshen, thereby highlighting the unique favor and protection bestowed upon Israel. This contrast serves to magnify God's power and underscore the targeted nature of His judgment. Furthermore, the plague itself, and God's control over it, acts as Symbolism, representing God's absolute power over creation and His ability to humble even the most powerful human rulers.
Theological and Thematic Connections
Exodus 8:22 is a cornerstone verse for understanding God's character and His redemptive plan. It profoundly asserts God's Sovereignty and Omnipresence, declaring that He is not merely the God of Israel but the LORD "in the midst of the earth," possessing universal dominion that contrasts sharply with the limited power of Egyptian deities. This precise intervention demonstrates His Covenant Faithfulness, as He remembers His promises to Abraham, Isaac, and Jacob, acting decisively to deliver His people from bondage. The verse also beautifully illustrates the dual nature of God's character: His Divine Justice against Pharaoh's oppression and Egypt's idolatry, coupled with His Divine Mercy and protective care for His chosen people. The plagues, particularly this one, serve as a powerful form of Divine Revelation, making God's identity and power undeniably known to both His people and His enemies. This act of "severing" also foreshadows a broader theological principle of Election and Distinction, where God sets apart His people for His purposes throughout biblical history, culminating in the church.
Reflection and Application
Exodus 8:22 offers profound and enduring truths for believers today, reminding us of God's unchanging character and His intimate relationship with His people. Just as God miraculously protected Israel in Goshen, He continues to watch over, provide for, and distinguish His own, demonstrating His sovereign care in multifaceted ways. This verse calls us to cultivate a deep and unwavering trust in His active presence and power, knowing that He is intimately involved in the affairs of humanity and capable of precise intervention on our behalf. In times of global crisis, personal tribulation, or spiritual attack, we can find immense comfort and bolster our faith in the knowledge that the LORD, who is "in the midst of the earth," knows those who are His and will act according to His perfect will, distinguishing His own from the world's chaos and condemnation. This truth empowers us to live with confidence, not in our own strength, but in the unfailing protection of our sovereign God.
Questions for Reflection
FAQ
Why did God begin to distinguish between Israel and Egypt with the plague of flies?
God's decision to begin distinguishing between Israel and Egypt with the plague of swarms (the fourth plague) marked a strategic and significant escalation in His demonstration of power and purpose. The initial plagues (blood, frogs, lice) affected both peoples, serving as a general warning and a display of God's ability to disrupt the natural order. However, by explicitly sparing Goshen from the swarms, God introduced a new, undeniable level of precision and discrimination. This was intended to make it unequivocally clear to Pharaoh and the Egyptians that the plagues were not random occurrences or natural disasters, but targeted judgments from the LORD, who had specific, sovereign control over His creation and a unique, covenantal relationship with His people. It was a direct, undeniable challenge to Pharaoh's hardened heart, compelling him to recognize the LORD's unparalleled authority and the distinct status of Israel.
What is the significance of God declaring "I [am] the LORD in the midst of the earth"?
The declaration "I [am] the LORD in the midst of the earth" is a profound and multi-layered statement about God's nature and authority. "The LORD" (YHWH) signifies His self-existent, eternal, and covenant-keeping nature, the personal name of the God of Israel. "In the midst of the earth" emphasizes His universal sovereignty, omnipresence, and active involvement in all creation. It means God is not a localized deity confined to Israel or a distant, uninvolved creator. Rather, He is actively present and sovereign over all lands, nations, and natural phenomena. This declaration was meant to shatter Pharaoh's polytheistic worldview and the notion that the gods of Egypt held sway. It demonstrated that the God of Israel was the supreme, singular God who governs all things, capable of intervening anywhere and everywhere, thus leaving no doubt about His power to deliver Israel and judge Egypt.
How does God's act of "severing" Goshen relate to His character?
God's act of "severing" Goshen, translating the Hebrew pâlâh (to distinguish or set apart miraculously), reveals several key aspects of His character. Firstly, it underscores His sovereignty and omnipotence, demonstrating His absolute control over creation and His ability to precisely direct judgment and protection. Secondly, it highlights His unwavering faithfulness to His covenant with Abraham, Isaac, and Jacob, showing His commitment to His chosen people even amidst widespread calamity. Thirdly, it showcases His justice in punishing the oppressors and His profound mercy in protecting the innocent. Finally, it reveals His holiness and His purpose to elect and separate His people from the unholy nations, setting them apart for His divine purposes and demonstrating His unique relationship with them.
Christ-Centered Fulfillment
The divine distinction demonstrated in Exodus 8:22 finds its ultimate and most profound fulfillment in Jesus Christ. Just as God "severed" Goshen from the plagues, Christ's atoning work on the cross provides a decisive and eternal separation for all who believe, delivering them from the judgment due to sin. He is the ultimate "LORD in the midst of the earth," not merely present but actively reigning, interceding, and gathering His elect from every nation and tribe. Through His sacrifice, believers are set apart as a holy people, a "royal priesthood, a holy nation, God's special possession" (1 Peter 2:9), protected from the wrath to come and distinguished by His grace and righteousness. The physical salvation from plague in Goshen foreshadows the spiritual salvation and eternal security offered to all who are "in Christ," where there is "no condemnation" (Romans 8:1) and they are eternally distinguished from the world and its condemnation, having been "delivered... from the domain of darkness and transferred... to the kingdom of his beloved Son" (Colossians 1:13).