Exodus Chapter 8
Plagues Upon Egypt
A. The Second Plague: Frogs
(Exodus 8:1–4) — “And the LORD spoke to Moses, ‘Go to Pharaoh and say to him, “Thus says the LORD: ‘Let My people go, that they may serve Me. But if you refuse to let them go, behold, I will smite all your territory with frogs. So the river shall bring forth frogs abundantly, which shall go up and come into your house, into your bedroom, on your bed, into the houses of your servants, on your people, into your ovens, and into your kneading bowls. And the frogs shall come up on you, on your people, and on all your servants.’”’”
The second plague further revealed the sovereignty of God over Egypt’s false gods. Once again, Moses was commanded to go before Pharaoh and deliver the divine message: “Let My people go, that they may serve Me.” The Lord did not give Pharaoh the option of partial obedience. He demanded full release of His people to serve Him. When Pharaoh refused, God warned that He would smite the entire land with an overwhelming plague of frogs. The Nile, which the Egyptians revered as the source of life, would instead become the source of judgment.
God could have immediately brought the final, most devastating plague—the death of the firstborn—but in His wisdom, He chose to display His glory gradually. Through each successive plague, God systematically dismantled Egypt’s confidence in their gods and exposed Pharaoh’s stubborn heart. This reveals God’s mercy, as He gave Pharaoh multiple opportunities to repent before unleashing total devastation.
The plague of frogs carried deep spiritual irony. The Egyptians worshiped the goddess Heqet (or Heket), a fertility deity depicted with the head of a frog. Frogs were sacred creatures associated with fertility and new life, and killing them was forbidden. Thus, when the land became swarmed with frogs, the Egyptians’ object of worship became their torment. This judgment directly targeted their idolatry, showing that the very gods they trusted in could not protect them but became a curse to them.
(Exodus 8:5–7) — “Then the LORD spoke to Moses, ‘Say to Aaron, “Stretch out your hand with your rod over the streams, over the rivers, and over the ponds, and cause frogs to come up on the land of Egypt.”’ So Aaron stretched out his hand over the waters of Egypt, and the frogs came up and covered the land of Egypt. And the magicians did so with their enchantments, and brought up frogs on the land of Egypt.”
As Aaron obeyed the Lord’s command, the plague was unleashed. Frogs multiplied beyond measure, covering the land and invading every home, bed, oven, and vessel. Their sheer abundance transformed a sacred symbol into a living curse. God demonstrated His sovereignty with remarkable precision, turning Egypt’s own symbols of life and fertility into instruments of judgment.
There is a note of divine irony and even humor in this plague. God, the Lord of hosts, needs no vast armies or mighty weapons to humble nations. As Adam Clarke observed, the Lord may use even a frog or a fly as a sufficient instrument of judgment. This demonstrates both His creative power and His total control over nature.
The magicians of Egypt, empowered by occult forces, managed to mimic the miracle and produce more frogs through their enchantments. However, their imitation only worsened the situation, for they could not remove the plague. Their efforts revealed the limits of demonic power—it can counterfeit but not create, it can afflict but not heal, and it can only add to the chaos, not bring order. Pharaoh, however, used this imitation as justification to continue hardening his heart against the Lord.
This second plague emphasizes a recurring truth: false religion can only multiply suffering, while only the true God can bring deliverance. God’s purpose in these judgments was not merely to punish Egypt but to declare to all nations that “the LORD, He is God.”
(Exodus 8:8–15) — “Then Pharaoh called for Moses and Aaron, and said, ‘Entreat the LORD that He may take away the frogs from me and from my people; and I will let the people go, that they may sacrifice to the LORD.’ And Moses said to Pharaoh, ‘Accept the honor of saying when I shall intercede for you, for your servants, and for your people, to destroy the frogs from you and your houses, that they may remain in the river only.’ So he said, ‘Tomorrow.’ And he said, ‘Let it be according to your word, that you may know that there is no one like the LORD our God. And the frogs shall depart from you, from your houses, from your servants, and from your people. They shall remain in the river only.’ Then Moses and Aaron went out from Pharaoh. And Moses cried out to the LORD concerning the frogs which He had brought against Pharaoh. So the LORD did according to the word of Moses. And the frogs died out of the houses, out of the courtyards, and out of the fields. They gathered them together in heaps, and the land stank. But when Pharaoh saw that there was relief, he hardened his heart and did not heed them, as the LORD had said.”
Pharaoh, driven to desperation by the overwhelming infestation, finally summoned Moses and Aaron and begged for relief. His words, “Entreat the LORD that He may take away the frogs,” show a momentary acknowledgment of the power of Israel’s God. However, Pharaoh’s request was not genuine repentance but a plea for relief. He desired deliverance from the consequences of sin rather than deliverance from sin itself. As God had declared earlier in Exodus 7:1, Moses stood in the place of God before Pharaoh, and Pharaoh was compelled to seek divine help through him.
Moses, showing composure and confidence in God, gave Pharaoh the honor of setting the time when the frogs would be removed. This act not only demonstrated Moses’ faith in the power of God but also removed any doubt that this was a mere coincidence or a natural occurrence. Pharaoh chose “tomorrow,” perhaps out of pride, revealing his stubborn reluctance to submit immediately. Moses agreed, declaring, “Let it be according to your word, that you may know that there is no one like the LORD our God.” The purpose of every plague was not merely judgment but revelation—that Egypt might know there is none like the Lord.
When Moses prayed, the Lord responded swiftly. The frogs died in vast numbers, leaving behind a horrific aftermath. The land was covered with heaps of rotting carcasses, and the Scripture simply notes, “the land stank.” This understated phrase carries great force, portraying the nauseating reality of Egypt’s condition. What they once revered as sacred now became a putrid curse, a vivid reminder that idolatry always ends in corruption.
Yet despite this divine demonstration, Pharaoh’s heart remained hard. When he saw that there was relief, he hardened his heart and did not heed them, fulfilling exactly what the Lord had foretold. Pharaoh’s temporary remorse evaporated once his discomfort was removed. His heart was not softened by mercy but calloused by repeated compromise. Each act of disobedience made the next one easier, forming a pattern of spiritual decay.
As commentator G. Campbell Morgan observed, Pharaoh’s strong will, rather than being a strength, became his downfall. He used it not to surrender but to resist, until his heart was beyond remedy. Charles Spurgeon noted that Pharaoh’s broken promises only increased his guilt—his vows were recorded in heaven as evidence against him. His fleeting appeals for help were not repentance but manipulation, and every unkept promise deepened his rebellion against God.
This section illustrates a vital truth: mere relief from suffering does not equal repentance. Pharaoh’s story warns that a man can acknowledge God’s power, even pray for help, yet remain unconverted because his heart is unchanged. True repentance involves not only confessing sin but turning from it entirely.
B. The Third Plague: Lice
(Exodus 8:16–17) — “So the LORD said to Moses, ‘Say to Aaron, “Stretch out your rod, and strike the dust of the land, so that it may become lice throughout all the land of Egypt.”’ And they did so. For Aaron stretched out his hand with his rod and struck the dust of the earth, and it became lice on man and beast. All the dust of the land became lice throughout all the land of Egypt.”
This third plague came suddenly and without warning. Unlike the previous plagues, Pharaoh was given no opportunity to repent before judgment fell. God, in His righteousness, is never obligated to extend mercy. Mercy, by its very nature, is undeserved. The Lord had already shown repeated patience and restraint; now He moved without announcement, proving that delayed repentance invites swifter judgment.
At God’s command, Aaron struck the dust of the land, and it became lice throughout all of Egypt. This act carried powerful symbolism, as Egypt prided itself on its ritual cleanliness. The Egyptian priesthood, especially, was obsessed with physical purity, shaving their bodies and washing multiple times daily to be ceremonially clean before their gods. The infestation of lice rendered both priests and sacrifices ceremonially defiled, effectively shutting down Egypt’s entire system of worship.
This plague also extended to the animals, for the text says it came “on man and beast.” Even the sacred animals, which were used in offerings, became unclean. The gods of Egypt—symbolized in these animals—were powerless to prevent the defilement. What the Egyptians considered divine was reduced to filth.
This act directly mocked the Egyptian earth god Geb, the deity believed to control the dust of the land. In turning that dust into lice, the Lord demonstrated that the earth itself was under His dominion, not Geb’s. Thus, each plague was a direct assault against a false god, and through these judgments, the Lord revealed Himself as the one true God over all creation.
(Exodus 8:18–19) — “Now the magicians so worked with their enchantments to bring forth lice, but they could not. So there were lice on man and beast. Then the magicians said to Pharaoh, ‘This is the finger of God.’ But Pharaoh’s heart grew hard, and he did not heed them, just as the LORD had said.”
The magicians of Egypt, who had previously succeeded in imitating the earlier plagues through occult power, found themselves powerless against this judgment. They attempted their enchantments to reproduce the plague of lice but failed. This marked the clear boundary of demonic power. Satan’s influence is real and formidable, but it is not infinite. His power is limited by God’s sovereign authority, and those limits were reached quickly in this confrontation. The inability of the magicians to replicate this miracle demonstrated that the hand of God, not sorcery or illusion, was behind these plagues.
The magicians then confessed before Pharaoh, “This is the finger of God.” Their acknowledgment revealed an important truth: even those aligned with darkness recognized the supremacy of the God of Israel. Yet, their recognition did not equate to faith or repentance. They discerned divine power but did not submit to it. Many people, like Pharaoh’s magicians, can intellectually recognize the reality of God’s power without yielding their hearts to His authority. Their statement is striking in light of later Scripture. Jesus used this same phrase in Luke 11:20, saying, “But if I cast out demons with the finger of God, surely the kingdom of God has come upon you.” In both cases, the phrase points to God’s undeniable intervention and His superiority over the powers of darkness.
Nevertheless, Pharaoh’s heart remained hard. Even when his own counselors conceded defeat and declared the plague to be the direct act of God, Pharaoh refused to listen. His rebellion was no longer rational—it was purely spiritual blindness and pride. A hardened heart rejects truth even when it stands plainly before it. Pharaoh’s resistance showed the dangerous progression of sin: from denial, to pride, to willful blindness. As Romans 1:28 says, “And even as they did not like to retain God in their knowledge, God gave them over to a debased mind.”
Pharaoh’s example reminds us that stubbornness against God always leads to destruction. He had every opportunity to repent, every sign pointing to the Lord’s power, yet he chose defiance. Thus, his heart grew harder, exactly as the Lord had foretold.
C. The Fourth Plague: Flies
(Exodus 8:20–23) — “And the LORD said to Moses, ‘Rise early in the morning and stand before Pharaoh as he comes out to the water. Then say to him, “Thus says the LORD: ‘Let My people go, that they may serve Me. Or else, if you will not let My people go, behold, I will send swarms of flies on you and your servants, on your people and into your houses. The houses of the Egyptians shall be full of swarms of flies, and also the ground on which they stand. And in that day I will set apart the land of Goshen, in which My people dwell, that no swarms of flies shall be there, in order that you may know that I am the LORD in the midst of the land. I will make a difference between My people and your people. Tomorrow this sign shall be.’”
Once again, God commanded Moses to confront Pharaoh in the morning as he came to the Nile. The repeated command, “Let My people go, that they may serve Me,” underscores the purpose of the Exodus: not merely liberation from bondage, but freedom to worship and serve the true God. The Lord’s demands remained the same—complete obedience, not negotiation. There is no indication Pharaoh responded at all to this warning, suggesting that his heart had become so hardened that he simply ignored God’s messenger. Ignoring the Lord’s Word is as much rebellion as open defiance.
God declared that He would now send “swarms of flies” upon the Egyptians. The Hebrew term may refer not only to flies but to a mixture of swarming insects—biting, stinging, and consuming. This plague attacked both comfort and health, infesting homes and covering the ground. Egypt, a nation proud of its cleanliness and order, would be overwhelmed with filth and decay. The plague also carried theological significance. The Egyptian god Uatchit, depicted as a fly, was thought to offer protection from insects; thus, God again mocked Egypt’s idolatry, showing the impotence of their false gods to save them from judgment.
For the first time, however, God made a visible distinction between His people and the Egyptians. He declared, “In that day I will set apart the land of Goshen, in which My people dwell, that no swarms of flies shall be there.” This marked a turning point in the plagues: Israel would now be divinely protected, showing that the judgments were not random natural disasters but deliberate acts of God. The separation underscored His covenant relationship with Israel and served as a testimony to His presence “in the midst of the land.”
God’s statement, “I will make a difference between My people and your people,” is one of the most profound declarations in Exodus. It signifies divine election and covenant protection. Just as the blood of Christ later distinguishes the redeemed from the lost, so here the Lord visibly separated His chosen people from the objects of His wrath. The difference was not due to Israel’s merit but God’s sovereign grace.
F. B. Meyer insightfully observed that when the Spirit of God works within believers, He brings about this same separation in the heart. The redeemed begin to develop new tastes, desires, and affections that set them apart from the world. Holiness, therefore, is both positional and practical—it is the natural outworking of being God’s distinct people.
(Exodus 8:24) — “And the LORD did so. Thick swarms of flies came into the house of Pharaoh, into his servants’ houses, and into all the land of Egypt. The land was corrupted because of the swarms of flies.”
When the Lord commanded, the plague came without delay. “Thick swarms of flies” invaded Egypt in overwhelming numbers, filling every house and covering the land. The Hebrew word awrob means a “mixture” or “swarm,” and while often translated “flies,” it likely referred to a variety of biting insects—perhaps mosquitoes, sandflies, or gnats. Psalm 78:45 later reflects on this event, saying, “He sent swarms of flies among them, which devoured them, and frogs, which destroyed them.” This implies that these were not harmless flies but stinging, biting insects that tormented both man and beast, causing great suffering and disease.
The plague struck everywhere, including Pharaoh’s palace and the homes of his officials. None were spared—except for the people of Israel in Goshen. This divine distinction magnified the reality of God’s sovereignty and covenant protection. Egypt’s entire land became defiled, the air thick with insects, and daily life rendered unbearable. The Scripture records that “the land was corrupted because of the swarms of flies,” indicating both physical and ceremonial uncleanness. The Egyptian gods, who demanded purity in their worship, were now surrounded by filth. Their altars, temples, and sacred spaces became unusable. The priests, who prided themselves on ritual cleanliness, could not even maintain their purity. The Lord had once again struck at the very heart of Egyptian religion, exposing its impotence.
Just as in the earlier plagues, this judgment carried divine irony. Egypt, with all its gods of nature and its obsession with order and hygiene, was overrun by chaos. The God of Israel showed that He, not the idols of Egypt, controlled the natural world.
(Exodus 8:25–27) — “Then Pharaoh called for Moses and Aaron, and said, ‘Go, sacrifice to your God in the land.’ And Moses said, ‘It is not right to do so, for we would be sacrificing the abomination of the Egyptians to the LORD our God. If we sacrifice the abomination of the Egyptians before their eyes, then will they not stone us? We will go three days’ journey into the wilderness and sacrifice to the LORD our God as He will command us.’”
Under the pressure of this devastating plague, Pharaoh again sought to negotiate. He summoned Moses and Aaron and offered a compromise: “Go, sacrifice to your God in the land.” Pharaoh’s offer might have sounded generous, but it was a deceptive concession. He permitted them to worship God—but only within the boundaries of Egypt. This was Pharaoh’s attempt to appear obedient without surrendering control. Like many hardened sinners, Pharaoh was willing to give partial obedience as long as it did not cost him full submission.
Moses, however, stood firm. He rejected the compromise and declared that it was “not right to do so,” explaining that their sacrifices would be an “abomination to the Egyptians.” The Israelites would be sacrificing animals that Egypt regarded as sacred—particularly bulls and rams, which were associated with Egyptian deities such as Apis and Ammon. To perform such sacrifices openly in Egypt would provoke outrage and violence, as Moses said, “Then will they not stone us?” This was not fearfulness on Moses’ part but discernment and fidelity to God’s command.
More importantly, Moses understood that worship must be done on God’s terms, not Pharaoh’s. True worship cannot coexist with compromise. God had commanded His people to go three days’ journey into the wilderness to offer sacrifices, and Moses would not settle for less. His faith and courage had grown with each confrontation. Once timid and hesitant at the burning bush, Moses now spoke with bold conviction before the most powerful ruler on earth.
Pharaoh’s compromise mirrors the tactics of evil throughout history. The enemy often suggests that believers worship God “in the land”—that is, without separation from the world. Satan is content for men to be religious, so long as they do not obey completely or separate from sin. But faith cannot be mixed with compromise. As G. Campbell Morgan wrote, “Evil is always suggesting some compromise. To listen to it, is to remain enslaved. The only way into liberty is to leave the land of evil.”
This exchange between Pharaoh and Moses underscores a spiritual principle: genuine obedience leaves no room for half-measures. Moses refused to adapt God’s command to Pharaoh’s convenience, setting an example of unwavering faithfulness.
(Exodus 8:28–32) — “And Pharaoh said, ‘I will let you go, that you may sacrifice to the LORD your God in the wilderness; only you shall not go very far away. Intercede for me.’ Then Moses said, ‘Indeed I am going out from you, and I will entreat the LORD, that the swarms of flies may depart tomorrow from Pharaoh, from his servants, and from his people. But let Pharaoh not deal deceitfully anymore in not letting the people go to sacrifice to the LORD.’ So Moses went out from Pharaoh and entreated the LORD. And the LORD did according to the word of Moses; He removed the swarms of flies from Pharaoh, from his servants, and from his people. Not one remained. But Pharaoh hardened his heart at this time also; neither would he let the people go.”
Pharaoh once again made a shallow promise under pressure. The intensity of the plague brought him to the point of outward surrender, but not true repentance. His words, “I will let you go, that you may sacrifice to the LORD your God in the wilderness; only you shall not go very far away,” reveal that he still sought to retain control. He was willing to make partial concessions, but not full obedience. Pharaoh’s request, “only you shall not go very far away,” was yet another attempt to negotiate with God—a desire to appear compliant while maintaining dominance.
This is the nature of false repentance: it offers partial surrender but withholds the heart. Pharaoh was not truly submitting to the Lord; he was bargaining with Him. He sought relief from judgment but not relationship with the true God. Moses, however, discerned Pharaoh’s duplicity. Before leaving, he warned, “Let Pharaoh not deal deceitfully anymore in not letting the people go to sacrifice to the LORD.” This was not the first time Pharaoh had promised obedience, nor would it be the last time he broke his word.
Moses interceded on Pharaoh’s behalf, and God once again demonstrated mercy. The text records that “The LORD did according to the word of Moses; He removed the swarms of flies… not one remained.” The total removal of the plague was itself miraculous. Only the God of Israel could send and withdraw such judgments with precision. The Lord’s mercy in this moment was profound—He answered prayer for a man whose heart was still hardened against Him.
Yet, as soon as relief came, Pharaoh reverted to rebellion. “But Pharaoh hardened his heart at this time also; neither would he let the people go.” This repeated cycle of temporary remorse followed by renewed defiance reveals how deeply sin can harden the human heart. Pharaoh’s repentance was superficial, born from discomfort rather than conviction. As soon as the pain was removed, his rebellion resurfaced.
Charles Spurgeon insightfully noted that Pharaoh’s phrase, “I will let you go,” carries the tone of possession, as though Israel were his to release. Yet Israel belonged to God. Pharaoh had neither purchased nor conquered them, nor did he have any rightful claim to their servitude. His arrogance in assuming authority over God’s people was at the core of his rebellion.
Pharaoh’s behavior mirrors that of many throughout history who cry out to God in times of trouble but quickly return to sin once the crisis has passed. Trials expose the heart, but they do not automatically transform it. As the commentary rightly observes, many men and women turn to God in calamity only to harden themselves again in comfort. This is the deceitfulness of sin—it grows gradually until the heart becomes calloused and unresponsive.
Sin hardens incrementally. A gambler does not begin by wagering his livelihood; a drunkard does not start as a hopeless addict; a murderer does not begin by plotting bloodshed. Each begins with small compromises—harmless at first—and then continues downward as the conscience dulls and restraint fades. As Chadwick observed, “The drunkard, the murderer himself, is a man who at first did evil as far as he dared, and afterwards dared to do evil which he would once have shuddered at.” The same principle is seen in Pharaoh. Each act of disobedience made the next easier, each lie easier to repeat, until he stood fully hardened against God’s commands.
Pharaoh’s false repentance demonstrates how mercy, when unheeded, can become a means of greater judgment. The kindness of God, intended to lead to repentance, instead confirmed Pharaoh’s obstinacy. Romans 2:4–5 warns, “Or do you despise the riches of His goodness, forbearance, and longsuffering, not knowing that the goodness of God leads you to repentance? But in accordance with your hardness and your impenitent heart you are treasuring up for yourself wrath in the day of wrath.” Pharaoh’s refusal to repent despite mercy brought him closer to destruction.
This episode stands as a solemn warning to all who presume upon God’s patience. Temporary remorse is not the same as repentance. Repentance involves a change of heart and a turning away from sin, not merely regret for its consequences. Pharaoh’s story teaches that continual rejection of God’s voice will ultimately result in a seared conscience and divine judgment.
