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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 8:23 marks a pivotal moment in the plague narrative, where God explicitly declares His intention to establish a clear and miraculous distinction between His covenant people, Israel, and Pharaoh's people, Egypt. This promise of a "division," to be manifested "to morrow" with the impending plague of swarms, underscores Yahweh's precise timing, sovereign power, and unwavering commitment to protect and deliver His chosen nation from the judgments falling upon their oppressors.
Context
Literary Context
This divine declaration comes at a critical juncture in the book of Exodus, specifically within the escalating series of plagues. Prior to this verse, the first three plagues—water turned to blood, frogs, and lice—had affected both Egyptians and Israelites indiscriminately, demonstrating God's universal power over creation. However, Exodus 8:23 signals a profound shift. It is a direct word from God to Pharaoh, delivered through Moses, indicating that the subsequent plagues will now specifically target the Egyptians while miraculously sparing the land of Goshen, where the Israelites resided. This distinction serves as a potent narrative device, intensifying the conflict and highlighting God's unique relationship with Israel, setting the stage for the dramatic events leading to the Exodus.
Historical & Cultural Context
Ancient Egypt was a polytheistic society, with Pharaoh considered a divine king, a living embodiment of the gods. The plagues were not merely natural disasters but direct assaults on the Egyptian pantheon and Pharaoh's perceived divine authority. Each plague challenged a specific Egyptian deity or aspect of their cosmic order. For instance, the plague of swarms (often identified as flies or beetles) could be seen as a judgment against deities like Khepri (a beetle-headed god of creation and the rising sun) or even Ra, the sun god, whose light might be obscured. God's declaration of a "division" was a direct challenge to Pharaoh's claim of universal dominion and the efficacy of his gods, demonstrating that Yahweh alone controlled the natural world and could distinguish between peoples and lands at will, thereby asserting His unparalleled sovereignty over all creation and all nations.
Key Themes
Exodus 8:23 contributes significantly to several overarching themes in Exodus and the broader Pentateuch. Foremost among these is the theme of Divine Sovereignty, demonstrating God's absolute control over nature, time, and human affairs, even over the most powerful ruler on earth. Another crucial theme is Divine Distinction and Election, emphasizing God's special covenant relationship with Israel, setting them apart as His chosen people (Deuteronomy 7:6). This verse also highlights God's Faithfulness to His Promises, as He acts to deliver His people in accordance with His covenant with Abraham, Isaac, and Jacob. Finally, it underscores the theme of Judgment and Redemption, where God's righteous judgment falls upon the rebellious Egyptians, while simultaneously working redemption and deliverance for His people, foreshadowing the ultimate act of redemption at the Passover.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to put" (used in a great variety of applications, literal, figurative, inferentially, and elliptically). In this context, it signifies God's active, intentional, and sovereign placement or establishment of a distinction. It is not a passive event but a deliberate act of divine will, emphasizing His direct involvement in creating the separation.
Meaning "distinction" or "deliverance" (also "redemption"). This word carries profound theological weight beyond mere physical separation. It implies God's act of setting apart, redeeming, or delivering His people by distinguishing them from the judgment that is about to fall. It is a redemptive act, marking those who are spared through divine intervention.
Meaning "a signal (literally or figuratively), as a flag, beacon, monument, omen, prodigy, evidence, etc.; mark, miracle, (en-) sign, token." Here, it refers to the miraculous nature of the impending plague, which will serve as undeniable evidence of Yahweh's power and His unique relationship with Israel. It is a visible, unmistakable demonstration of His sovereignty.
Verse Breakdown
"And I will put a division"
This opening clause immediately establishes God as the active agent. The Hebrew verb "put" (sûwm) emphasizes His deliberate and sovereign intention to establish a clear demarcation. The "division" (pᵉdûwth) is not just a physical separation but a redemptive act, where God actively distinguishes and delivers His people from the impending judgment. This signifies a new phase in the plagues, where God's judgment becomes highly selective.
"between my people and thy people"
This phrase highlights the stark theological contrast. "My people" refers to Israel, whom God has chosen and with whom He has a covenant relationship, asserting His divine ownership. "Thy people" refers to the Egyptians, who remain under Pharaoh's dominion and the influence of false gods. This distinction underscores God's unique identity as the one true God who sets apart a people for Himself, contrasting His covenant faithfulness with Pharaoh's idolatrous rebellion.
"to morrow shall this sign be"
This concluding clause emphasizes the immediacy, precision, and undeniable nature of God's power and His control over time and events. "To morrow" eliminates any possibility of attributing the impending plague to natural occurrences or chance, unequivocally pointing to God's direct hand. The "sign" (ʼôwth) confirms that this event will be a clear, miraculous demonstration of Yahweh's power, serving as irrefutable evidence for Pharaoh and all of Egypt.
Literary Devices
Exodus 8:23 masterfully employs several literary devices. Contrast is central, starkly delineating "my people" from "thy people," underscoring the theological chasm between those under God's covenant and those under Pharaoh's dominion. This verse also functions as a Divine Announcement, a direct, authoritative declaration from God that sets a new precedent for the plagues, moving from indiscriminate judgment to targeted distinction. The phrase "to morrow shall this sign be" employs Foreshadowing, building suspense for the impending plague and emphasizing God's precise timing and control. Furthermore, the entire declaration serves as a Polemic against the Egyptian gods, demonstrating Yahweh's unrivaled power to protect His own and inflict judgment where He wills, a power far surpassing any deity in the Egyptian pantheon.
Theological and Thematic Connections
Exodus 8:23 encapsulates profound theological truths concerning God's character and His relationship with humanity. It reveals a God who is not only sovereign over all creation but also intimately involved in the affairs of His people, actively intervening to protect and deliver them. This verse marks a significant escalation in the divine-human conflict, demonstrating that God's judgment is precise and purposeful, designed to reveal His glory and redeem His chosen ones. The concept of "division" here is foundational, illustrating God's inherent nature to set apart a people for Himself, distinguishing them by His grace and power from those who remain in rebellion. This divine distinction is a recurring theme throughout biblical history, establishing the unique identity and purpose of God's covenant community.
Reflection and Application
Exodus 8:23 offers enduring lessons for believers today, reminding us of God's unwavering commitment to His people. Just as God miraculously distinguished between Israel and Egypt, He continues to make a profound distinction between those who are His and those who are not. As believers, we are called to live distinct lives, set apart for God's purposes, demonstrating His character and values in a fallen world. This verse provides immense comfort, assuring us of God's protective hand over His children, even amidst global turmoil, spiritual conflict, or personal trials. We can trust in His promise to be with us and to shield us, not necessarily from all hardship, but certainly from the ultimate consequences of sin and divine judgment, marking us as His own by His grace. This divine separation is both a profound comfort and a clear call to holiness, encouraging us to prioritize His kingdom and live as ambassadors of His distinct truth in a world that often rejects it, trusting that He will always distinguish His own.
Questions for Reflection
FAQ
Why is this plague different from the previous ones?
The first three plagues (water to blood, frogs, lice) affected all of Egypt, including the Israelites. Exodus 8:23 explicitly states God's intention to create a "division" (פְּדֻת, pᵉdûwth), meaning the subsequent plagues, starting with the swarms, would miraculously spare the land of Goshen where the Israelites resided. This marked a significant shift, demonstrating God's specific care for His covenant people and His unique power over creation, proving His ability to distinguish between peoples and lands.
What is the significance of the Hebrew word pᵉdûwth ("division")?
The Hebrew word פְּדֻת (pᵉdûwth) is translated as "division" in the KJV, but it carries a richer meaning of "redemption," "deliverance," or "setting apart." It implies more than a mere physical separation; it signifies God's active intervention to deliver His people from judgment by distinguishing them. This concept foreshadows the ultimate redemption seen at the Passover and ultimately in Christ's redemptive work, where God's people are set apart through His saving power.
How does this concept of "division" apply to believers today?
Just as God set apart ancient Israel, He continues to distinguish His people today through Christ. Believers are called to be "set apart" (holy) for God's purposes, living lives that reflect His character in a fallen world (1 Peter 1:15-16). While not necessarily exempt from all earthly trials, believers are protected from the ultimate judgment of sin and are marked by God as His own, called to live distinctly for His glory (e.g., 1 Peter 2:9). This distinction is a spiritual reality, a new identity in Christ that separates us from the values and trajectory of the world.
Christ-Centered Fulfillment
The divine division established in Exodus 8:23 finds its ultimate and perfect fulfillment in Jesus Christ. While God physically separated Israel from Egypt, Christ accomplishes a spiritual and eternal separation, delivering His people from the dominion of sin and death and setting them apart for Himself. His shed blood, like the Passover lamb's, marks those who are spared from divine judgment (Romans 5:9). Through Christ, believers are brought "out of darkness into his marvellous light" (1 Peter 2:9), becoming a "peculiar people," distinct from the world, and eternally secured in His redemptive love. He is the ultimate "sign" of God's saving power and the perfect embodiment of God's redemptive pᵉdûwth, having made peace through the blood of His cross, thereby reconciling and distinguishing His own (Colossians 1:20-22).