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18 And the magicians did so with their enchantments to bring forth

o ch. 7. 11.

province it was to protect them from these and other 'flies.' The 'Baalzebub,' or 'god of flies,' so often mentioned in Scripture, was a deity of this description. We read also of towns near lakes and marshy grounds (where these insects particularly abound) being deserted on account of this nuisance, as well as of important military undertakings being relinquished. As the mosquitoes breed in marshy soil, and particularly in moist rice-grounds, where such exist, the annual overflowing of the Nile renders Egypt but too favorable to their production. They accordingly appear in immense swarms, and the testimony of travellers concur in declaring that there is no country, in the old continent at least, where the mosquito-gnats are so numerous and voracious as in Egypt, or where the pain of their wound and the consequent smart and itching are so acute. We have abstained from describing them, as their general appearance and habits do not differ from those of the common gnat; but there is no comparison in the degree of annoyance which they occasion. The Egyptian gnat is rather small. It is ash-colored, with white spots on the articulation of the legs. It may be objected to the view of the text which we have taken, that it detracts from the miraculous nature of the visitation to suppose it connected with insects which Egypt naturally produces in such abundance. But this objection equally applies to 'lice,' which swarm there to such a degree that it is difficult for the most cleanly persons to keep themselves wholly free from them. If we take either reading, it is only necessary to conclude (which the text expressly states) that the creatures were brought in swarms most extraordinary even in Egypt, and perhaps that

lice, but they p could not: so there were lice upon man, and upon beast.

P Luke 10. 18. 2 Tim. 3. 8, 9.

they were brought thus abundantly at a time of the year when they do not usually abound.' Pict. Bib.

18. The magicians did so, &c.-but could not. That is, they tried the utmost of their skill to imitate the miracle, but they could not. The motives which led them at first to engage in the contest with Moses, the shame of desisting, and some slight appearances of success in their former attempts, prompted them still to carry on their imposture in the present instance. But all was unavailing. With all their skill in magic, and with all their dexterity in deceiving the spectators, they could not even succeed so far as they had already done in producing a specious counterfeit of the work of Moses. Had they hitherto performed real miracles, how came they to be baffled now? It cannot be a greater miracle to produce lice or gnats, than to turn rods into serpents, water into blood, or to create frogs. It is indeed often said that they were now laid under restraint. But it does not appear, from the text, that they were laid under any other restraint than that which arose from the impracticability of the thing itself compared with their other performances. vermin now produced were so minute that it is inconceivable that any human artifice should even appear to produce them.

The

Besides in all the former instances the magicians knew beforehand what they were to undertake, and had time for preparation. But now, as the plague came without warning, they had no opportunity for contriving any expe- . dient for imitating or impeaching the act of Moses. And had they been allowed time, how was it possible for them to make it appear, that they produced these creatures by which they themselves and all the country were al

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and stand before Pharaoh; (lo, he cometh forth to the water;) and say unto him, Thus saith the LORD, t Let my people go, that they may serve me:

21 Else, if thou wilt not let my people go, behold, I will send Swarms of flies upon thee, and up

t ver. 1.

which it is nourished. Who would not have thought that this confession of the magicians, which was a virtual avowal of the impotency of their craft, together with the striking displeasure of the Almighty, manifested in the new calamity visited upon him, would have made the haughty monarch at least begin to waver in his resolution? But no. We still read the affecting record of his perverseness and his guilt, showing that he grew more and more obstinate. Though thou shouldest bray a fool in a mortar with a pestle, yet will not his foolishness depart from him.'

The

19. This is the finger of God. That is, the special work and power of God; who is said, after the manner of men, to do things by his hand or 'finger;' Ps. 8.4.-102.26.-109. 27.-1 Sam. 6. 9. To this phraseology Christ had reference when he refuted those who withstood his miracles, as 'these magicians did Moses; Luke, 11. 20, 'If I with the finger of God cast out devils ;' which 20. Rise up early in the morning, another Evangelist expresses thus; 'If and stand before Pharaoh, &c. I cast out devils by the Spirit of God.' It servant of God was not to be behindmay well be doubted, however, whether hand with the earliest morning visitaby this acknowledgment the magicians tion of Pharaoh to the god of his idolintended to award any honor to Moses atry, nor was he to be daunted or deterand Aaron, or even to the true God. red by what had happened from again The original expression as uttered by meeting him face to face, and renewing them, may have reference not to Jeho- | his inexorable demands. Proud and imvah, but to the divinities worshipped in perious and exasperated as he was, he Egypt; so that it is simply equivalent was again to be challenged in the name to saying, that were it not for the in- of the Most High, to let the captives go visible agency of the gods (Elohim), free, and in case of his refusal, to preMoses and Aaron were no better work-pare to encounter another detachment ers of wonders than themselves, but of the Lord's armies, no less fierce and that in some way unaccountable they formidable than that from which he had were frustrated in their attempts. This just been delivered-provided indeed was the best apology they could make he were delivered from it, which is not for their own failure of success, and to expressly stated. Jehovah had but to prevent Pharoah from reproaching them hiss for the fly,' and the winged inwith the want of skill in their profes- sect hosts would be present, in countsion. ¶ And Pharaoh's heart was less multitudes, to execute his orders. hardened. How clearly does it appear from this, that unbelief will sometimes survive the refutation of the lies by

21. I will send swarms of flies upon thee, &c. Heb. arob, a mixture, or mixed swarm; i. e. probably of flies,

on thy servants, and upon thy be full of swarms of flies, and people, and into thy houses: and also the ground whereon they the houses of the Egyptians shall

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wasps, hornets, and other vexatious and jecture what kind of fly is meant, or stinging insects. It will be observed whether, indeed, the plague consisted that 'flies' in our version, being printed in flies at all. The language of the 24th in Italics, is not in the original, nor is verse is remarkable: The land was it easy to ascertain precisely what kind corrupted by reason of the swarm,' of swarm or mixture formed the con- which could hardly apply to any 'fly,' stituents of the fourth plague. The properly so called. If also we refer to original term, arob, applied in Ex. Ps. 78. 45, we see the Arob is described 12. 38, to men, and rendered, ‘a mixed as devouring the Egyptians, which is multitude,' comes from to mingle, an act that seems inapplicable to a fly. and is understood by most of the Jew- Upon the whole, we strongly incline to ish interpreters to imply a mixed mul- the opinion which has found some able titude of noisome beasts. Thus, Targ. supporters of late years, that the EgypJer. 'A mixed swarm of wild beasts.' tian beetle (blatta Egyptiaca) is deChal. 'A mixed swarm of wild beasts of noted in this place. The beetle, which the field.' Josephus, 'Various sorts of is almost every where a nuisance, is pestilential creatures.' Rab. Solomon, particularly abundant and offensive in 'All kinds of venomous animals, as ser- Egypt, and all the circumstances which pents and scorpions.' Aben Ezra, 'All the Scriptures in different places intithe wild beasts intermingled together, mates concerning the Arob, applies with as lions, bears, and leopards. The Sept. much accuracy to this species. It dehowever, renders it by xvμav, dog-fly, vours every thing that comes in its way, from its biting, an insect that fastens even clothes, books, and plants, and its teeth so deep in the flesh, and sticks does not hesitate to inflict severe bites so very close, that it oftentimes makes on man. If also we conceive that one cattle run mad. The etymology of the object of these plagues was to chastise word leads us, on the whole, to regard the Egyptians through their own idols, as probably true the rendering given there is no creature of its class which Ps. 78. 45,, 'He sent ( arob) divers could be more fitly employed than this sorts of flies among them which de- insect. What precise place it filled in voured them;' so that it was not one the religious system of that remarkable particular kind, but all sorts of vexa- people has never, we believe, been extious, winged creatures of the smaller actly determined; but that it occupied tribes, mingled together in one prodi- a conspicuous place among their sacred gious swarm. It must be admitted, how creatures seems to be evinced by the ever, that there is so striking a simi- fact, that there is scarcely any figure larity between this and what we have which occurs more frequently in Egypsupposed to be the preceding plague, as tian sculpture and painting. Visiters to to give some countenance to the sug- the British Museum may satisfy themgestion of the Editor of the Pictorial selves of this fact, and they will also Bible. 'As the word Arob implies a observe a remarkable colossal figure of mixture, the Vulgate has translated it a beetle in greenish colored granite. 'all sorts of flies,' and from thence our Figures of beetles cut in green-colored version 'swarms of flies,' where it is to stone occur very frequently in the anbe observed that 'flies,' in Italics, is not cient tombs of Egypt. They are generin the original. We are left to con-ally plain; but some have hieroglyphic

22 And I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the LORD, in the midst of the earth.

u ch. 9. 4, 6, 26. & 10. 23. & 11. 6, 7. & 12. 13.

figures cut on their backs, and others have been found with human heads. The Egyptian beetle is about the size of the common beetle, and its general color is also black. It is chiefly distinguished by having a broad white band upon the anterior margin of its oval corslet.' Pict. Bible. The reader will perceive that the real nature of this judgment is still a matter of great uncertainty, and one on which we can scarcely obtain even a balance of probabilities. The ground upon which they are. It is not clear to what the pronoun 'they' refers. If it be to the mixed swarm, it would seem to carry the implication that they were some kind of ground reptiles, probably of the smaller species, and if this were so, favors the above interpretation of beetles more decisively than any thing that has been yet offered.

it

23 And I will put a division between my people and thy people: to-morrow shall this sign be. 24 And the LORD did so: and there came a grievous swarm of flies into the house of Pharaoh, and

I Ps. 78. 45. & 105. 31.

didst glorify us whom thou hadst call ed.' I will put a division. Heb. samti peduth, I will put or set redemption. Ps. 111.9, 'He sent redemption unto his people.' The Gr. renders it by diacron division, or distinction, the same word which occurs Rom. 3. 22, The righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference (diagrodn).' Hitherto the plagues appear to have been common to the Egyptians and Hebrews. We can easily understand that the latter were included in these visitations, to punish them for their partially favoring the idolatries of Egypt, and for their unbelief. But as this may have contributed to prevent the Egyptians from seeing the finger of God in the previous plagues, a distinction was henceforth to be made, and the land of Goshen to be exempted from the calamities still impending. It was a 'division' strikingly illustrative of that final diversity of allotment which awaits the two great classes of men, the righteous and the wicked, in the great day of discrimination. It may be remarked that as the preceding verse announces the severing of the land of Goshen from the rest of Egypt, some of the Jewish commentators understand by this verse not a mere repetition of the former, but an assurance that if ever any of the Israelites should chance to be in any other part of Egypt, they should there also remain uninjured by the plague.

22. And I will sever. Heb. hiphlëthi, I will marvellously sever; i. e. will separate and exempt in a marvellous manner. Accordingly, the Gr. renders it, 'I will marvellously glorify, or miraculously honor;' the same word which occurs Luke, 5. 2, 6, 'And they were all amazed, and glorified God.' The Heb. term occurs, Ps. 4. 3, 'Know that the Lord hath set apart him that is godly for himself;' i. e. hath gloriously or honorably distinguished, discriminated, appropriated him that is godly. Again, Ex. 33. 16, 'So shall we be separated, I and thy people, from all the people that are upon the face of the earth.' Gr. Shall be more glorious.' Compare Wisd. 18. 8, speaking of this event; 'For where with thou didst pun- swarm. ish our adversaries, by the same thou | may apply either to the grievousness

24. There came a grievous swarm. Heb. 2 arob kabed, a heavy The epithet in the original

into his servants' houses, and into all the land of Egypt: the land was corrupted by reason of the swarm of flies.

25¶ And Pharaoh called for Moses, and for Aaron, and said, Go ye, sacrifice to your God in the land. 26 And Moses said, It is not meet

of the plague considered in its effects, or to the vast numbers of the insects by which it was brought about. See Note on Gen. 50. 9.- The land was corrupted; or Heb. 'destroyed,' as the word often signifies. See Note on Gen. 6. 13. By the land we are probably to understand the inhabitants of the land,' who were destroyed in the sense of being reduced to the greatest extremities, and of suffering an annoyance that was almost beyond endurance, in addition to which probably many of them actually perished in consequence of the inflammation produced by the bites or stings of the venomous insects. The original word, however, is often used to signify the afflictive and wasting effects of a judgment which at the same time falls short of actually extinguishing life. Thus the Psalmist says of this and the preceding plague of frogs, Ps. 78. 45, He sent divers sorts of flies among

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so to do; for we shall sacrifice y the
abomination of the Egyptians to
the LORD our God: Lo, shall we
sacrifice the abomination of the
Egyptians before their eyes, and
will they not stone us?

y Gen. 43. 32. & 46. 34. Deut. 7. 25, 26. &
12. 31

'destruction' of the land here mentioned
was the spoiling, devouring, or consum-
ing of the fruits of the land, the herbage,
the young grain, the pasture grounds,
&c. If the plague consisted of swarms
of beetles, this is not an improbable sup-
position.

25. Go ye, sacrifice to your God in the land. It is evident that each successive plague thus far exceeded in intensity that which went before it, and so grievous was the present, that with a view to its removal Pharaoh sent for Moses and Aaron and proposed to them a compromise. Unable to bear the tormenting scourge, and yet unwilling to resign his grasp of his Hebrew bondmen, he flatters himself that by a half-way measure he may secure himself from injury in both respects. He consents that they should sacrifice to their God, provided they would do it in the land of Egypt.

26. Moses said, It is not meet so to do.

-lo makon laaa לא נכון לעשות כן .Heb | יאכלם) them, which devoured them

oth kën, it is not appointed, ordained, constituted, so to do. The reply of Moses was prompt and decided. He knew his duty too well thus to depart, in the least degree, from the strict import of his instructions. Implicit obedience was his only rule of conduct, and by adhering in the most inflexible manner to the expressed will of Jehovah, the name of Moses has come down to the latest gen

yokelum); and frogs which destroyed them (w tashhithëm, corrupted them).' It is probably to this judgment more especially that the author of the Book of Wisdom alludes when he says, ch. 16. 8-10, 'And indeed thou madest thine enemies to confess that it is thou who deliverest from all evil: For them the bitings of grasshoppers and flies killed, neither was there found any remedy for their life: for they were wor-eration honored by the testimony of thy to be punished by such. But thy sons not the very teeth of venomous dragons overcame, for thy mercy was ever by them.' It is, however, but fair to remark that some commentators of note suppose that the 'corruption' or VOL. I 10

pre-eminent fidelity—' Moses was faithful in all his house.' Far from accepting this concession, he tells Pharaoh there is no alternative. His entire requisition must be complied with, or it would amount to nothing. He more

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