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Commentary on Exodus 8 verses 20–32
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.
The Egyptians disdained the eating of sheep. But what the Egyptians abhor, the Israelites offer to God. The unjust despise a clean conscience as weak and abject, but the just turn it into a sacrifice to God of virtue. The righteous, as they worship God, offer their purity and gentleness to him. The reprobate despise these virtues and consider them foolishness. Exposition of the Old and New Testament, Exodus
You tell me that you have felt a difficulty in the text We shall sacrifice the abomination of the Egyptians to the Lord our God. But you had the means of solving it, for it is written in the book of Genesis, that a shepherd is an abomination to the Egyptians, and this not on account of the shepherd himself, but of his flocks. For the Egyptians were tillers of the ground, but Abraham and Jacob, and afterwards Moses and David, were shepherds, and in this function exercised a certain kingly discipline.
The Egyptians then hated sacrifices which were duly offered; the pursuit of virtue, that is, which is perfect and replete with discipline. But that which these evil men hated is in the sight of the good sincere and pious. The licentious man hates the works of virtue, the glutton shrinks from them. And so the Egyptian's body, loving the charms of pleasure, has an aversion to the virtues of the soul, hates its rule, and shrinks from the discipline of virtue, and all such like works.
But what the Egyptian shrinks from--he who is an Egyptian rather than a man--that do thou, who hast the knowledge of what befits man, embrace and follow: and shun those things which they pursue and choose; for these two things cannot agree together, wisdom and folly. Thus as wisdom and continence remove themselves from those who are, as it were, in the ranks of unwisdom and intemperance, so no foolish and incontient man has any part in what belongs to the goods and heritage of the wise and continent man.
The Egyptians disdained the eating of sheep. But what the Egyptians abhor, the Israelites offer to God. The unjust despise a clean conscience as weak and abject, but the just turn it into a sacrifice to God of virtue. The righteous, as they worship God, offer their purity and gentleness to him. The reprobate despise these virtues and consider them foolishness.
The abominations: That is, the things they worship for Gods: oxen, rams, etc. It is the usual style of the scriptures to call all idols and false gods, abominations, to signify how much the people of God ought to detest and abhor them.
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SUMMARY
In Moses decisively rejects Pharaoh's proposal for the Israelites to offer sacrifices to the LORD within the land of Egypt. He articulates a profound theological and pragmatic reason: the animals required for Israelite sacrifice were considered sacred or even deities by the Egyptians, making their public slaughter an "abomination" that would provoke violent retaliation from the Egyptian populace. This firm refusal underscores the non-negotiable nature of distinct worship, free from pagan syncretism, and highlights God's imperative for His people to be set apart for His exclusive glory.
CONTEXT
Literary Context: This verse is situated in the escalating narrative of the plagues, specifically after the plague of flies. Pharaoh, under increasing divine pressure and witnessing the distinct protection of Goshen from the plague, begins to offer concessions to Moses. His first offer, in Exodus 8:25, is for the Israelites to sacrifice to their God "in the land." This represents a strategic attempt by Pharaoh to retain control over the Israelites and their worship, preventing their full departure. Moses's immediate and unequivocal rejection in Exodus 8:26 sets the stage for Pharaoh's subsequent, slightly more generous but still insufficient, offer to allow them to go "a little way" into the wilderness in Exodus 8:28. This exchange highlights the fundamental clash between God's absolute demand for freedom and Pharaoh's persistent attempts at compromise and control.
Historical & Cultural Context: Ancient Egypt was a polytheistic society with a complex pantheon of gods, many of whom were associated with or embodied by animals. Cattle, for instance, were often revered, with the bull (Apis) being a prominent deity. Sheep, goats, and other animals also held sacred significance in various cults or were considered manifestations of specific deities. The Israelites, on the other hand, were commanded to offer these very animals as sacrifices to Yahweh, the one true God, as part of their covenant worship. Performing such sacrifices—especially the public slaughter and burning of animals—within Egyptian territory, and particularly "before their eyes," would be an act of profound sacrilege and an extreme affront to Egyptian religious sensibilities. Such an act would not only be seen as blasphemous but also as a direct challenge to the authority of the Egyptian gods and the Pharaoh himself, making the threat of stoning a very real and immediate danger. The command to go "three days' journey into the wilderness" was therefore not merely a logistical detail but a theological necessity to ensure the purity and safety of their worship.
Key Themes: The central themes woven through Exodus 8 and particularly highlighted in this verse include Divine Sovereignty and Deliverance. God's power is demonstrated through the plagues, forcing Pharaoh's hand and revealing Yahweh's supremacy over the gods of Egypt. Another crucial theme is Separation and Distinct Worship. God demands that His people be set apart from the surrounding pagan cultures, especially in their worship. Compromise with idolatrous practices or environments is unacceptable, as true worship requires exclusive devotion and adherence to God's prescribed methods. This verse also emphasizes the Nature of True Obedience, demonstrating that God's commands are not open for negotiation or partial fulfillment, even when faced with political pressure or personal danger. Moses's refusal to compromise on the terms of worship foreshadows the later emphasis on Israel's distinct identity as a holy nation, as seen in Deuteronomy 7:6.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse effectively employs Rhetorical Question ("and will they not stone us?") to underscore the absolute certainty of the violent outcome. This device engages the listener (Pharaoh) and highlights the absurdity and danger of his proposal. There is also a strong element of Contrast between the Israelite's divinely commanded worship and the Egyptian's idolatrous reverence for animals, setting up the core conflict. Furthermore, Moses's description of the animals as "the abomination of the Egyptians" is a form of Euphemism or Irony, as these are the very animals commanded by God for sacrifice, yet in the Egyptian context, their slaughter would be abhorrent. This choice of language emphasizes the irreconcilable differences between the two religious systems.
THEOLOGICAL AND THEMATIC CONNECTIONS
This passage powerfully illustrates the biblical principle that true worship of the LORD demands separation and purity, free from syncretism or compromise with the world's systems. God's call for Israel to depart from Egypt for worship was not merely about location but about allegiance and identity. To worship God on terms dictated by Pharaoh, or in a manner that desecrated Egyptian deities, would have blurred the lines between Yahweh and pagan gods, violating the exclusivity of the covenant. Moses's uncompromising stance foreshadows the continuous biblical emphasis on God's people being distinct, a holy nation set apart to reflect His character and worship Him according to His revealed will, not the world's standards.
REFLECTION AND APPLICATION
Exodus 8:26 serves as a profound and enduring lesson for believers today regarding the non-negotiable nature of our allegiance to God. In a world that constantly pressures us to conform, compromise, or dilute our faith for the sake of acceptance or convenience, Moses's unwavering refusal stands as a powerful example. Are we willing to sacrifice our distinct identity as followers of Christ to avoid social friction, professional setbacks, or personal discomfort? The passage challenges us to examine whether our worship, lifestyle, and values are truly set apart for God or if they are subtly blended with the "abominations" of contemporary culture—idolatry of wealth, self, or power. True worship is not merely an act but a posture of the heart that declares God's exclusive sovereignty over every area of our lives, even when it means facing opposition or misunderstanding from those who do not share our convictions. Our devotion must be pure, unmixed, and uncompromising, a clear testimony to God's holiness and our unwavering commitment to Him alone.
Questions for Reflection
FAQ
Why would sacrificing animals be considered an "abomination" by the Egyptians?
Answer: The Egyptians revered many animals, including cattle and sheep, which were often associated with their deities. For example, the bull was sacred to the god Apis, and the ram was sacred to Amun. Sacrificing these animals, particularly in a public religious ceremony, would be seen as a profound act of sacrilege and disrespect to their gods and culture. It would be an ultimate offense, provoking outrage and potentially violent retaliation from the Egyptian populace, who viewed such acts as blasphemous. This cultural clash is precisely what Moses highlights in Exodus 8:26.
What is the significance of the Hebrew word "to'evah" (abomination) in this context?
Answer: The Hebrew word to'evah (תּוֹעֵבָה, H8441) generally refers to something detestable or abhorrent. While it frequently describes practices detestable to God (like idolatry, child sacrifice, or certain sexual sins as seen in Leviticus 18:22 or Deuteronomy 18:12), in Exodus 8:26, Moses specifically uses it to describe something detestable to the Egyptians. This unique usage underscores the profound cultural and religious clash between Israelite worship and Egyptian beliefs. What was a divinely commanded act of worship for Israel was anathema and an act of sacrilege to Egyptian religious sensibilities, making the proposed compromise utterly unworkable and dangerous.
CHRIST-CENTERED FULFILLMENT
The uncompromising demand for distinct worship in Exodus 8:26 finds its ultimate fulfillment and deeper meaning in Jesus Christ. Just as Moses insisted that Israel be called out of Egypt to worship God purely, Christ calls His people out of the world's dominion and systems of sin to worship Him "in spirit and truth" (John 4:23-24). He is the ultimate, once-for-all sacrifice, the Lamb of God who takes away the sin of the world, rendering the animal sacrifices of the Old Covenant obsolete (Hebrews 9:11-14). Through His atoning work, believers are redeemed from the "abominations" of sin and idolatry that characterize the world (1 Peter 1:18-19). We are now a "holy nation, a royal priesthood" (1 Peter 2:9), called to offer spiritual sacrifices of praise, obedience, and self-denial that are pleasing to God (Romans 12:1-2). Christ's kingdom is "not of this world" (John 18:36), and His followers are likewise to live as "aliens and strangers" (1 Peter 2:11) in the world, demonstrating an uncompromising allegiance to Him alone, rather than conforming to the world's patterns or compromising with its values. Our worship and lives are to be a clear testimony to His exclusive Lordship.