FROM BONDAGE TO
FREEDOM
Frogs, Insects, Cattle, and Boils: Suffering of the Wicked
Exodus 8-9:17 SCC
8/12/12
With
the beginning of the narratives about the plagues on Egypt a new section of the
book unfolds. Up to this point the predominant theme has been the preparation of the messenger and the
people of Israel for the exodus. Now the book will address the issue of the preparation of Pharaoh for the exodus.
The theme running through the plague stories is that of judgment on Pharaoh.
Nevertheless, each has a unique contribution to the whole—that God judges the
wicked with great devastation as he delivers his people. It should be clear from the outset that God could have delivered his
people simply and suddenly. But no, he chooses instead to draw out the
deliverance with this series of judgments.
There are three main purposes for the plagues in this book:
First, the plagues are designed to judge Egypt. Here we
stress the talionic justice of the oppression and the
enslavement. God's attack on Egypt is retaliation in justice.
Second, the plagues are designed
to inform Egypt and Israel of the nature of the Lord. Most significant is the
fact that everyone know that it is the Lord who is doing all these things. The
Egyptians must know this before they are destroyed, so they might realize that
the Lord is sovereign over their gods.
Third, the plagues are designed to deliver Israel.
God forces the exodus from Pharaoh as a demonstration of power.
A.
The
plagues on Egypt formed God's judgment on the oppressing nation by destroying
the economic and religious system of the pagan empire. The working of
the plagues covered a period of about a year and a half or even two years,
given the kinds of things that are destroyed and the things that were growing
in the field. The drawn out nature of
the judgment would have a more powerful effect, always leaving Egypt wondering
what was to happen next.
B. The plagues all undermine the religion of Egypt.
The Nile was venerated as the source of life; but it was turned to blood, the
symbol of death. Their deities could not resist the great diseases. These
plagues were a polemic (a broadside) against Egyptian deities, Numbers 33:4 …while the Egyptians were burying all their first-born whom the Lord had
struck down among them. The Lord had also executed judgments on their gods.
C. Each of the different plagues develops the theme of the Lord’s
self-revelation (“that you might know that I am Yahweh”) as the true LORD God.
Israel should have been encouraged by this demonstration that their God would
deliver them from bondage and provide for them in the wilderness.
THE SECOND BLOW THE
PLAGUE OF FROGS (Exodus 7:25–8:15)
THE LORD CONFRONTS UNBELIEF
Here we have instructions for Pharaoh 7:25-8:4
7:25
The text literally has “and seven days were fulfilled.”
Seven days gave Pharaoh enough time to repent and release Israel. When the week
passed, God’s second blow came.
Moses struck the water, but the plague was a blow struck by
God.
8:1-2
For the Lord to say “I am about to plague you” could just as
easily mean “I am about to strike you.” That is why these “plagues” can be
described as “blows” received from God.
Here the description is figurative for all the territory of
Egypt.
8:3-4
The water would be swarming with frogs in abundance. There is a hint here
of this being a creative work of God as well. This verse enumerates the places the frogs will go.
The first three
are for Pharaoh personally--they are going to touch his private life v 3. Then the text
mentions the servants and the people. The ovens and kneading bowls or troughs
of the people would be accessible because they were out in the open.
The word order of
the Hebrew text is important because it shows how the plague was primarily
directed at Pharaoh: “and against (on) you, and against (on) your people, and against
(on) all your servants frogs will go up v 4.”
UNBELIEF WILL BE
COUNTERED BY JUDGMENT
Plague is brought on through Aarons staff 8:5-7
In these first two plagues the fact that the Egyptians could
and did do them is also very ironic. By duplicating the experience, they added
to the misery of Egypt. One wonders why they did not use their skills to rid
the land of the pests.
PT: It is determinative that if one refuses to acknowledge
God in faith he will be forced too in judgment.
THE LORD’S JUDGMENT AGAINST UNBELIEF FORCES ACKNOWLEDGEMENT
LEADING TO CONFRONTATION 8:8-11
It is often translated “entreat” v 8 to reflect that it is a
more urgent praying. The purpose of the prayer: pray . . . that he may turn
away the frogs.
PT: This is the first time in the
conflict that the Pharaoh even acknowledged that Yahweh existed. Now he is
asking for prayer to remove the frogs, and promising to release Israel. This
result of the plague must have been an encouragement to Moses.
Moses in v 9 is doing more than extending a
courtesy to Pharaoh; he is giving him the upper hand in choosing the time. But
it is also a test, for if Pharaoh picked the time it would appear less likely
that Moses was manipulating things. Moses
is saying my trust in God is so strong you may have the honor of choosing the
time.
The hardening of
Pharaoh's heart is clearly part of God's judgment on the pagan king who
resisted the Lord (“Who is the LORD that I should obey Him”) v 10 now forced to
acknowledge the Lord.
This will be a test of the
divine source of this plague, that the servant of the LORD can ask for the
removal when Pharaoh desired (Pharaoh, of course, was powerless). Moses actually
prophesies in v. 11 that they would be removed on the next day, adding the
point of it all: “that you may know there is no one like the LORD our God.”
DETERMINED UNBELIEF HOPELESSLY LEADS TO FURTHER HARDENING 8:12-15
Moses would have been in real danger if God had not answered
this prayer. Certainly the frogs were appointed for the stubborn king. The word “heaps” is repeated:
“heaps. heaps.” The repetition serves to intensify the
idea to the highest degree– “countless heaps”.
The relief came when
there was freedom to move about. But then Pharaoh hardened his heart v 15. The meaning of the
word is “to make heavy,” and so stubborn, sluggish, indifferent. It probably
means that he denied his promises, and refused to make good on them.
NB: The end of the plague revealed
clearly God’s absolute control over Egypt’s life and deities--all at the power
of the man who prayed to God. The Lord had made life unpleasant for the people
with the plague, but He was also the one who could remove it. The only recourse
anyone has in such trouble is to pray to the sovereign Lord God. Everyone would
know that there was no one like the Lord.
Psalm 78:40-53 catalogues these plagues as a
testimony to God’s power and person—both of which Israel forgot. Here is a record
of historical events.
There are three
points to stress here: the intercession, the clean-up, and
the hardening. POINT:
Again the LORD troubles the
Egyptians with his control of their life, this time making it very unpleasant
with an abundance of frogs from the Nile. The
only recourse one has in such a pestilence is through prayer to the LORD. Israel
had much to learn in this discipline, and would have to learn it through
repeated inconveniences. Egypt would learn that the Lord God was superior to their
life forces. Everyone would “know” that the Lord was sovereign.
Comparing
also the miracles of Christ over nature they too were uses to authenticate His
person. In fact, a comparison of the motifs of Exodus and the Gospel of John is
instructive. The motifs: I AM, LORD of nature, Passover, Exodus, Manna, Water,
Lawgiver, Tabernacle, sacrifices, High Priest, etc. are both in relation to the
Lord in Egypt and Jesus Christ. We must acknowledge the Lord!
THE
THIRD BLOW THE PLAGUE OF LICE (Exodus 8:16-19)
8:16-19 The Lice
This was not the first time that
the LORD brought life out of the dust. But this was the first time it was a
pestilence that came to life, a judgment against the Egyptians who loathed
uncleanness and pests. Besides the note of abhorrence that would be natural in
such a plague, I would stress the text’s mention of the inability of the
Egyptians to do this plague. They cannot create life, and are now forced to
retire, and admit that “this is the finger of God,” an
expression comparable to “hand” to show the power of the LORD over life.
This plague marks a new departure: it
is an unannounced judgment that could not be duplicated–it was the Lord’s work.
At the least, this section shows that God's creation of the pestering lice shows
his sovereignty over the pagans. The power of God confounds the power of the
magicians and brings this loathsome plague on the land. God’s “finger work” is only the
beginning, for he has yet to touch their lives. At least here some of
their number are beginning to know that all power belongs to him.
THE FOURTH BLOW THE PLAGUE OF FLIES (Exodus 8:20-32
8:20-32
The play on “send” stresses the talionic justice: “if you do not send out my people,” then
“I am about to send the flies.”
At the heart of the plague, however, is the protection afforded to
Israel. God makes a distinction or severance in the land of Goshen.
Israel is spared from the flies.
Pharaoh’s words to Moses are advancement
on previous words: “go, serve”–now using imperatives. But his instructions are
qualified by “in the land,” which is a subtle attempt to restrict their
obedience to the call and keep them as his subjects. This suggested compromise destroys the point of the exodus, which was
that Israel leave, the land of Egypt and serve the LORD their God (not Pharaoh)
in a new allegiance.
The point may be that the
religious system of Israel would be incompatible with the Egyptians’. Everyone
knew it. Moses is simply pointing it out to Pharaoh. Whatever sacrificing that
was done in this pagan land would not have had the same purpose that Israel’s
would. Israel’s sacrificing to the LORD
would be the beginning of their total allegiance to the LORD. Moses knows
that the call is to leave the land and go three days into the wilderness. His
reasoning with Pharaoh puts the onus on Egypt. Israel has a call, but Pharaoh
has yet to take it seriously.
NB: Now we learn that God can inflict suffering on some and
preserve others. In his bringing the affliction on the Egyptians, he is
showing the coming judgment that will release his people to sacrifice and
worship. In sparing the Israelites from this plague he is anticipating the
redemption that will be granted to them. Then Pharaoh will take things
seriously. God is fully able to keep the dog-fly in the land of the Egyptians,
and eventually bring his own people completely out of the land of the
Egyptians.
THE FIFTH BLOW THE PLAGUE OF DISEASE (Exodus 9:1-7)
This plague demonstrates that
the LORD has power over the livestock of Egypt. He is able to strike the
animals with disease and death, thus
ruining the economy of the land as well as the religious ideas of the
people.
Now some of their chief deities
will be attacked. In Goshen, where the animals were merely cattle, the plague
does not extend. But in Egypt the matter is different. Hence Moses reminds
Israel afterwards, “Upon their gods also the LORD executed judgments” (Num.
33:4); and Jethro, when he heard from Moses account
of these events, said, “Now I know that the LORD is greater than all the gods;
for in the thing wherein they dealt proudly, he was above them” (Ex 18:11).
That hand is specifically the
subject of the bringing of the plague. “The hand of the LORD” is upon the
cattle. Throughout the Bible it is clear that everything is in the power of
God, but when his hand is upon or against something, then devastation will
follow. Here it will be a grievous pestilence. Here too the LORD severs the
cattle of Israel so that they will not die. Finally, the LORD sets the time
that this will happen.
NB: The point is very clear: God was ruining all the livestock,
and in so doing was bringing death a little closer to the life of Egypt.
Eventually people also will die. This is but a warning of the price of refusing
God. The Bible shows time and time again how those who stubbornly refuse to
obey God and in the process cause great difficulty for the righteous will
eventually be punished, and certainly could be cut off without remedy.
THE SIXTH BLOW THE PLAGUE OF BOILS (Exodus 9:8-12)
Verse 10 records the
compliance with these instructions. Moses and Aaron “stood before Pharaoh” and
did as the LORD commanded. Verses 11 and 12 report the effect. The Egyptians
were afflicted with the boils. Notably, the magicians of Egypt were afflicted
so that they “were not able . . . to stand before Moses.” Moses, therefore,
appears as a sovereign before whom the religious men of Pharaoh could not
stand. This reverses the normal restrictions of men like Moses and Aaron
standing before Pharaoh.
NB: The lesson of this plague is that the LORD has absolute power
over the physical health of people. Physical suffering
consequent upon sin comes on all regardless of their position and status. In
the hour of such retributive judgment, all men are helpless. Even Satan's
instruments are vanquished by the mighty power of God. Now God was beginning to touch human life, and in so doing he, the
LORD, hardens Pharaoh's heart, for greater judgments on wicked men are about to
come.