CRITICAL NOTES.—
Exodus 8:24. Swarms] Heb. הערב “a species of fly, the gad-fly” (Ges.) “a scorpion-like and stinging” animal, “a beetle, scarabæus” (Fü.); “prob. the gad-fly, so called from its sucking the blood” (Dav.)
MAIN HOMILETICS OF THE PARAGRAPH.— Exodus 8:20-24
THE PLAGUE OF FLIES; OR, AN EXCEPTIONAL METHOD OF THE DIVINE ADMINISTRATION IN THE AFFAIRS OF THIS LIFE
It is somewhat difficult to ascertain in what this plague consisted. The Hebrew word is very indefinite; but the Septuagint gives it as the κυνόμυια, or dog-fly. This insect is, in some seasons, a far worse plague in Egypt than even the mosquito. Its bite is sharp and painful, causing severe inflammation. Some consider that the beetle is the insect signified; in which case the plague could hardly fail to be a rebuke of the reverence paid by the Egyptians to that creature. To make this retribution more apparent to Egypt, in the land of Goshen there were no flies. In this we have an exceptional method of the Divine administration in the affairs of this world, in that protection from injury was given to good moral characters.
I. It is a general rule of the Divine administration that the good and bad shall alike participate in the painful dispensations of this probationary life. If we look out upon the world we find that the good and the bad suffer alike, that both are liable to the discipline of pain. In this life nothing is more evident than that one event happeneth to all, and that moral character is not exempt from ills often retributive in design.
1. The good and bad suffer alike because both are guilty of sin. The unholy sin wilfully and thoughtlessly. They almost regard sin as no sin. They understand not its turpitude. Even the good sin. The enmity of the carnal mind is not subdued. They are not always pure in the springs of thought and action. The race has only known one sinless man. If we say that we have no sin we deceive ourselves and the truth is not in us. Hence the retributive events of life happen to those who are striving to be pure in heart as well as to those who are content to remain unholy.
2. The good and bad suffer alike because both need correction and improvement in moral character. The retributions of God are corrective. They are designed to turn sinner into saint, and to transform the earthly into the image of the heavenly. They are intended to make the sinful penitent and the converted all beauteous in Christ. Hence they happen alike to both.
3. The good and bad suffer alike because life is a probation and a discipline. The worst characters are on probation; equally so are the best. Probation is co-extensive with the mundane life, and is designed to prepare men for immortality. Hence pain will improve character, when accompanied by the influence of the Divine Spirit; it is well that all men should be tried by it, and be subject to it. The dispositions we manifest under the judgments of God will determine our destiny.
II. It is an exceptional method of the Divine administration to exempt the good from the trials and retributions of this life. “And I will put a division between my people and thy people.”
1. Thus we see that there are times in this life when moral character gives exemption from severe retribution. Swarms of flies were sent upon Egypt. No place was free from them. But from this plague the land of Goshen was exempt. This was a marked interposition of God. No one could refuse to observe it, not even the king himself. And so in this life good men often have an advantage in certain events and circumstances, over those who reject the claims of God. The former are free from pain while the latter know not how to rid themselves of it. This is the honour God places upon true moral goodness. In this way He occasionally shows His approval of it. Piety shields the house. It will protect a nation from the plague of God.
2. Thus we see that there are times in this life when God manifests to men His care for the good. God showed Egypt that he cared for Israel, and that He was able to protect His people. The world has an idea that heaven has but little regard for the good, and that it is but little advantage to be a christian; but in this incident we see that God will protect those who put their trust in Him, and that He will ultimately deliver them from the peril of His anger.
3. Thus we see that there are times in this life when God gives men a prophecy of the social equity in the world to come. In this life men are sometimes given to see that the good are delivered from sorrow and retribution; and in this they have a prophecy of the eternal adaptation of circumstances to moral character in the life to come. Then Egypt will be ever separate from Goshen in character, as in retribution and reward. Heaven will adjust the moral relations of the universe. LESSONS:
1. That continued sin must be visited by continued retribution.
2. That the providence of God is over the good to save them from pain.
3. That the wicked must see the worth of goodness.
SUGGESTIVE COMMENTS ON THE VERSES
Exodus 8:23. Reiterated unbelief and hardening, is followed by renewed plagues.
God will have all His ministers early striving to meet His adversaries.
God fits time and place best to deal with and reprove his enemies.
Multiplied demands does God make of his right to the church.
Kings and people, houses and lands shall suffer in rebellion against God.
It is God’s own prerogative in pouring out payments to discriminate between man and man.
The habitation of the first is preserved by God.
Neither fly nor creature shall touch them for harm whom God secures.
In the day of God’s discrimination, redemption shall be for His people, and distruction for His enemies.
There is a great distinction between the people of God, and the people of an earthly king.
God’s goodness may give to the worst of sinners time to repent.
Exodus 8:24. Jehovah himself pleads sometimes in vengeance against his enemies.
It is a grievous plague when God arms flies against kings.
Corruption and destruction accompany the wroth of God upon wicked men.
ILLUSTRATIONS
BY THE
REV. WM. ADAMSON
Struggle! Exodus 8:20. At sea, when the enemy’s ship is sighted in full flight, a gun loaded with powder only is fired by the pursuer to bring the fugitive to. When this fails, the cannon is charged with a ball, but it is designedly fired so as not to strike the vessel, in the hope of inducing it to furl the sails. But when this attempt has failed, then the captain of the pursuer orders the gun to be fired straight at the ship attempting to escape. It may be that many shots have taken effect in her rigging and hull before she ceases her flight. Such, too, is the forbearance of God. The first miracle of Moses was harmless—the second came nearer home, in expectation of the stubborn despot’s compliance. When this stern summons proved ineffectual, God’s dread artillery fired volley after volley, until nolens volens Pharaoh hauled down his flaunting flag of pride, and acknowledged that the Will of Jehovah bad conquered.
“Ye nations, bend—in reverence bend;
Ye monarchs, wait His nod,
And bid the choral song ascend
To celebrate your God.”
—White.
Fly-gods! Exodus 8:21. The Egyptians worshipped the four elements: Water, Earth, Air, and Fire. From the water came the frogs—from the earth came the lice—and now from the air came the fly-gods. These came at a time of the year when they were least expected, viz., the cold season. The fly-god was a special favourite with the Egyptian devotees, and was known in Bible times by the name of “Baalsebub.” Elijah reproved King Ahaziah for sending to enquire of this deity—the god Acchor. Millington says that there was in Egypt, near the Lake Moeris, a city called Achoris, where the fly-god temple stood. Lucian mentions a priest of the same name at Memphis:—
“The chief in honour, and the best,
Was old Achoreus, the Memphian priest.”
—Pharsalia.
Superstition! Exodus 8:24. Upon a part of the shore of Rurutu, an island in the region of the Southern Cross, knelt a few native servants of God. The spot was sacred to the great idol of that island; and the natives gathered round expecting that the desecrators of their holy place would be struck lifeless. The Rurutans looked earnestly at them—as the barbarians of Melita did at St. Paul—anticipating some dreadful calamity—that the bodies of the profaners would swell, or fall down dead suddenly. But no harm came to them. Still they felt sure that in the night the gods would come and kill them. In the morning they found the new-comers all well and safe; whereupon they began to suspect that their gods were deceivers. They were accordingly given up for destruction. But we have no record that the Egyptians gave up the worship of the scarabœus. On the contrary, we find from monuments erected subsequent to this visitation that the Egyptians continued to worship the sacred beetle, in spite of the exposure of its utter helplessness. This pitiable worthlessness of their fly-god was all the more conspicuous from the fact that it was kept far away from the children of Israel. The Egyptian gods plagued their own worshippers, and spared their enemies.
“Gods of the ruined temples, where, O where are ye?”
—Bethune.