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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 8:29 records Moses' final words to Pharaoh concerning the fourth plague of flies, promising to intercede with the LORD for their removal by the following day. Crucially, Moses issues a stern warning against Pharaoh's pattern of deceit, emphasizing that the king must not again break his promise to release the Israelites for the express purpose of sacrificing to the LORD. This pivotal interaction underscores God's persistent grace, Moses' unwavering role as mediator, and Pharaoh's escalating treachery, setting the stage for further divine judgments and deepening the theological conflict.
CONTEXT
Literary Context: This verse is situated at a critical juncture within the escalating narrative of the plagues upon Egypt, specifically marking the conclusion of the fourth plague, the swarms of flies. Prior to this, Pharaoh, overwhelmed by the severity and indiscriminate nature of the infestation, had just made a conditional concession to Moses, agreeing to let the Israelites go, provided they did not go "very far away" (Exodus 8:28). This concession, however, follows a well-established pattern of Pharaoh's hardened heart and broken promises once divine pressure was lifted, a cycle vividly demonstrated after the plague of frogs (Exodus 8:15). Moses' words in Exodus 8:29 are thus a direct, pre-emptive response to this demonstrated lack of integrity, offering God's mercy while simultaneously issuing a solemn warning against further treachery, thereby highlighting the critical juncture in the divine-human conflict and foreshadowing the intensifying struggle.
Historical & Cultural Context: Ancient Egypt was a polytheistic society where Pharaoh was considered a divine king, a living god, and the embodiment of cosmic order (Ma'at). His word was law, and his integrity was paramount to his rule. Moses' direct confrontation with Pharaoh, challenging his authority and exposing his deceit, would have been deeply subversive to Egyptian cultural norms. The plagues themselves were not random acts but targeted judgments against specific Egyptian deities and their perceived powers, demonstrating the LORD's supremacy over all gods (Exodus 12:12). The demand for Israel to go "to sacrifice to the LORD" was culturally significant, as religious festivals and sacrifices were integral to ancient life, often requiring specific locations and practices that could not be performed within Egypt without offending Egyptian religious sensibilities or jeopardizing the Israelites.
Key Themes: Exodus 8:29 contributes significantly to several major theological and narrative themes woven throughout the book of Exodus. Firstly, it powerfully illustrates the theme of Divine Sovereignty and Power, as God demonstrates absolute control over creation by sending and removing the plague of flies with precise timing and scope. Secondly, it highlights God's Patience and Justice, as He continues to offer Pharaoh opportunities for repentance and relief despite his repeated treachery, though this patience is clearly not limitless. Thirdly, the verse underscores the crucial Role of the Mediator, with Moses acting as God's chosen representative and intercessor, through whom divine will and mercy are conveyed. Finally, it vividly portrays the Nature of a Hardened Heart, as Pharaoh's escalating deceit and stubbornness serve as a stark example of a heart resistant to divine truth and commands, ultimately leading to greater judgment, a theme that climaxes in passages like Exodus 9:34-35. The overarching purpose of Israel's deliverance—freedom for Worship and Covenant Relationship with the LORD—is also explicitly reiterated, emphasizing that true liberty is found in devotion to God.
EXPOSITION AND ANALYSIS
Exodus 8:29 captures a pivotal moment in the unfolding drama between God and Pharaoh, revealing both divine patience and human obstinacy.
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices. Foreshadowing is evident as Moses' warning about Pharaoh's deceit anticipates the king's subsequent hardening of heart and continued refusal to release Israel, setting the stage for more severe judgments. A powerful Contrast is drawn between Moses' integrity and faithful mediation on one hand, and Pharaoh's duplicity and stubborn resistance on the other. This highlights the moral and spiritual chasm between the two figures. The Repetition of the demand to "let the people go to sacrifice to the LORD" reinforces the central theological purpose of the Exodus, emphasizing that Israel's freedom is for divine worship. Finally, the verse functions as a Divine Command and Warning, delivered through Moses, underscoring God's authority and the consequences of defying His will.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 8:29 is a profound reflection on the nature of divine justice, human freedom, and the integrity required in covenant relationship. God's willingness to remove the plague, even for a defiant Pharaoh, showcases His long-suffering and desire for repentance, yet Moses' warning makes clear that divine patience has limits. The repeated demand for Israel to go and "sacrifice to the LORD" reveals that true freedom is not merely liberation from bondage but liberation for a purpose: worship and service to the Creator. Pharaoh's deceit, in contrast, illustrates the destructive power of a hardened heart and the spiritual danger of resisting God's clear commands, demonstrating how persistent defiance leads to greater judgment and self-inflicted spiritual bondage.
REFLECTION AND APPLICATION
Exodus 8:29 offers profound lessons for contemporary believers. First, it serves as a powerful reminder of the importance of integrity; like Pharaoh, we are often tempted to make promises under duress or conviction, only to renege when the pressure subsides. This verse calls us to be people of our word, recognizing that broken promises, especially concerning spiritual commitments, have serious consequences and erode trust, both human and divine. Second, Pharaoh's escalating stubbornness illustrates the perilous path of resisting God's will; delaying obedience or responding with insincerity only prolongs spiritual suffering and invites greater divine discipline. Finally, Moses' persistent intercession, even for an adversary, highlights the transformative power of prayer and our call to intercede for others, even those in authority or those who oppose God, trusting in His sovereign plan and His desire for all to come to repentance. Our freedom in Christ, mirroring Israel's deliverance, is ultimately for the purpose of serving and worshipping the Lord in spirit and truth, not for self-indulgence or a return to spiritual bondage.
Questions for Reflection
FAQ
Why does Moses continue to intercede for Pharaoh despite his deceit?
Answer: Moses' continued intercession demonstrates God's persistent grace and long-suffering, offering Pharaoh repeated opportunities for repentance. It also highlights Moses' role as a faithful mediator, acting on God's behalf even towards an adversary, mirroring God's own character and His desire for all to turn to Him. This divine patience is a recurring theme, seen even in God's dealings with rebellious Israel throughout the Old Testament, and ultimately culminates in His sending of Christ. Moses' actions here are a testament to the compassionate nature of God, who desires not the death of the wicked but that they turn from their ways and live (Ezekiel 33:11).
CHRIST-CENTERED FULFILLMENT
Exodus 8:29, though rooted in the Old Covenant narrative, finds profound Christ-centered fulfillment. Moses, as the faithful mediator interceding for a rebellious ruler, serves as a powerful type of Christ. Just as Moses stood between God and Pharaoh, pleading for mercy, so Jesus Christ stands as our ultimate mediator between God and humanity. Pharaoh's deceit and hardened heart reflect the universal human condition of sin and rebellion against God, a condition from which only Christ can deliver. The Israelites' freedom "to sacrifice to the LORD" foreshadows the true spiritual freedom purchased by Christ, enabling believers to offer themselves as living sacrifices, holy and pleasing to God. Jesus, the Lamb of God who takes away the sin of the world, is the ultimate sacrifice, fulfilling all the Old Testament sacrificial systems and providing the perfect means by which we can approach God in worship. His integrity stands in stark contrast to Pharaoh's deceit, for Christ is the truth and His promises are always faithful and true (2 Corinthians 1:20). Through His finished work on the cross, we are freed from the bondage of sin not to live as we please, but to serve the living and true God and worship Him in spirit and truth, a worship that is now accessible to all who believe.