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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.
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SUMMARY
Exodus 8:28 captures a pivotal moment in the escalating conflict between God and Pharaoh, where the Egyptian king, under the severe pressure of the fourth plague (flies), offers a conditional and ultimately insincere concession. He permits the Israelites to sacrifice to the LORD their God in the wilderness, but immediately attempts to restrict their freedom by stipulating, "only ye shall not go very far away." This verse powerfully reveals Pharaoh's persistent desire to maintain control over God's people, even as he implicitly acknowledges Moses's unique intercessory power by pleading, "intreat for me." It underscores the fundamental tension between God's demand for complete liberation and human stubbornness and manipulation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices to convey its profound meaning. Irony is prominent, as the oppressive Pharaoh, who has defiantly resisted God's commands, is now reduced to pleading with Moses, the representative of the very God he opposes, to intercede on his behalf. This highlights the ultimate futility of human resistance against divine power. There is also a strong Contrast between God's demand for complete liberation and Pharaoh's conditional, manipulative offer. God desires full freedom for His people to worship Him, while Pharaoh seeks to grant only a partial, controlled release, keeping them tethered to Egyptian influence. This contrast underscores the nature of true obedience versus superficial compliance. Furthermore, the phrase "not go very far away" functions as Foreshadowing, signaling Pharaoh's continued hardening of heart and his unwillingness to truly let Israel go, setting the stage for the remaining plagues and the ultimate, dramatic exodus.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 8:28 serves as a powerful theological statement about the nature of God's demands for His people and the persistent resistance of the human heart. It illustrates that God calls for complete and unreserved obedience, not partial compliance or compromise. Pharaoh's attempt to dictate the terms of Israel's worship—allowing them to sacrifice but not "go very far away"—is a timeless representation of humanity's inclination to bargain with God, seeking to fulfill divine commands only on our own terms or to a limited degree. This verse highlights the danger of such compromise, emphasizing that true freedom and genuine worship require a full separation from the entanglements of the world and a wholehearted devotion to God. Even in his defiance, Pharaoh's plea for Moses to "intreat for me" underscores the universal recognition of a power beyond human control and the efficacy of intercessory prayer, even from those who oppose God.
REFLECTION AND APPLICATION
Exodus 8:28 offers profound lessons for contemporary believers, serving as a stark warning against the temptation of partial obedience and compromise with the world's demands. Just as Pharaoh sought to keep Israel "not very far away," the world often attempts to keep believers tethered to its systems, values, and habits, hindering our full freedom to worship and serve God without reservation. This verse challenges us to examine our own lives: where might we be holding back from God, offering only a conditional surrender rather than complete devotion? True spiritual liberation means breaking free from all forms of bondage, whether overt sin or subtle worldly entanglements, to wholeheartedly pursue God's will. Furthermore, Pharaoh's desperate plea for Moses's intercession reminds us of the power of prayer, not only for our own needs but also for those who oppose God or are trapped in their own spiritual blindness. Our prayers can be a conduit for God's grace and intervention, even in the most hardened of hearts.
Questions for Reflection
FAQ
Why did Pharaoh insist that the Israelites "not go very far away"?
Answer: Pharaoh's insistence on keeping the Israelites "not very far away" was a calculated and manipulative move designed to maintain control over them. He viewed them as invaluable slave labor, and their permanent departure would have crippled Egypt's economy. By keeping them close, he could easily recall them after their "sacrifice," effectively denying them true freedom and ensuring their continued servitude. This condition revealed his underlying desire to bargain with God and dictate the terms of their release, rather than genuinely submitting to the LORD's demand for complete liberation, as seen in Exodus 5:1.
Does Pharaoh's request "intreat for me" indicate genuine repentance?
Answer: Pharaoh's request to "intreat for me" does not indicate genuine repentance. While he clearly recognized Moses's unique relationship with God and the efficacy of his prayers in alleviating the plagues, his plea was primarily motivated by a desire for immediate relief from suffering and the destructive consequences of the plague, not a change of heart towards God or a willingness to truly obey His commands. He sought an end to the judgment, but consistently refused to genuinely "let my people go," demonstrating a self-serving motive rather than a God-honoring one. His pattern of hardening his heart after the plagues subsided, as recorded throughout Exodus 7, Exodus 8, Exodus 9, Exodus 10 and beyond, confirms his lack of true repentance.
CHRIST-CENTERED FULFILLMENT
Exodus 8:28, with its themes of liberation from bondage, the conflict between divine will and human stubbornness, and the power of intercession, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. Pharaoh's oppressive reign and the Israelites' slavery to him powerfully foreshadow humanity's universal bondage to sin and death, from which no human effort can deliver us. Just as God demanded Israel's complete freedom from Pharaoh's grasp, Christ offers complete and unconditional liberation from the dominion of sin, not a partial release that keeps us "not very far away" from our former chains (John 8:36). Furthermore, Moses's role as the intercessor, pleading with God on behalf of both Israel and even Pharaoh, points directly to Jesus, our ultimate High Priest and Mediator, who continually intercedes for His people before the Father's throne (Hebrews 7:25 and Romans 8:34). Through His perfect sacrifice on the cross and His glorious resurrection, Christ has secured our full freedom to worship and serve God without compromise, leading us out of the wilderness of sin into the promised land of spiritual liberty and eternal life in Him (Galatians 5:1).