The Dust is Turned to Lice (Exodus 8:16-19)
Exodus 8:16-19 (NIV)
Then the LORD said to Moses, “Tell Aaron, ‘Stretch out your staff and strike the dust of the ground,’ and throughout the land of Egypt, the dust will become gnats.” They did this, and when Aaron stretched out his hand with the staff and struck the ground dust, gnats came on people and animals. All the dust throughout the land of Egypt became gnats. However, they could not help when the magicians tried to produce gnats through their secret arts. Since the gnats were on people and animals everywhere, the magicians said to Pharaoh, “This is the finger of God.” But Pharaoh’s heart was hard and he would not listen, just as the LORD had said.
INTRODUCTION
The precise nature of the calamity is a matter of dispute. The word "Kinnim" seems to include various poisonous flies and insects. Some take it to denote mosquitoes. The Plague stands at any rate in immediate relation to the natural troubles of the country. Travelers tell how gnats and flies burst from their pupae and spring into perfect existence as the Nile waters spread over the land's surface and moisten its fine dust. They "revive instantaneously on the dust absorbing moisture enough to discolor it. As the flood slowly advances, a black line of moving insects on the extreme verge moves with it.” There is a terrible "tick" described by Sir Samuel Baker, which lives in hot sand and dust, and preys on the blood of animals. "From the size of a grain of sand, in its natural state, it swells to the size of a hazel nut" and is "the greatest enemy to man and beast." Here, then, was a new horror, the intolerableness of the Plague being increased by the insignificance of the enemy and the hopelessness of fighting against it.
(16) Then the LORD said to Moses, “Tell Aaron, ‘Stretch out your staff and strike the dust of the ground,’ and throughout the land of Egypt, the dust will become gnats (“Kinnim”).”
(17) They did this, and when Aaron stretched out his hand with the staff and struck the dust of the ground, gnats came on people and animals. All the dust throughout the land of Egypt became gnats.
The precise nature of the visitation is a matter of disagreement. The word "Kinnim" seems to include various poisonous flies and insects. Some take it to denote mosquitoes. The Plague stands at any rate in immediate relation to the natural troubles of the country. Travelers tell how gnats and flies burst from their pupae and spring into existence as the Nile waters spread over the land's surface and moisten its fine dust. They "revive” instantaneously on the dust absorbing moisture enough to discolor it. As the flood slowly advances, a black line of moving insects on the extreme verge moves. There is a terrible "tick" described by Sir Samuel Baker, which lives in hot sand and dust, and preys on the blood of animals. "From the size of a grain of sand, in its natural state, it swells to the size of a hazel nut" and is "the greatest enemy to man and beast." Here, then, was a new horror, the intolerableness of the Plague being increased by the insignificance of the enemy and the hopelessness of fighting against it.
Dust prevails in Egypt to a highly inconvenient extent. "We traveled to Ashmim." says one writer, "through clouds of dust, raised by a high wind, which intercepted our view as much as if we had been traveling in a fog.” "There is one great source of discomfort," says another, "arising from the dryness of the atmosphere, namely, an excessive quantity of dust." When "all the dust of the land became mosquitoes" (Exodus 8:17), the Plague must have been great.
It is disputed whether this Plague was one of lice or mosquitoes. Josephus and the Jewish commentators generally take the former view. At the same time, the LXX. and Vulgate support the latter, by the authorities of Philo, Artapanus, Origen, and St. Augustine in ancient, and by those of Rosenmüller, Michaelis, Œdmann, Gesenius, Keil, and Kalisch in modern times. The word used (kinnim) seems connected with the Greek ????, or ?????, and is reasonably regarded as formed by onomatopoeia, from the sharp tingling sound given out by the insect when on the wing. The trouble caused to the Egyptians of the Delta by mosquitoes is noticed by Herodotus, while moderns, such as Forskal, declare that they are an absolute pest at certain seasons. They are most troublesome in October and are said to attack the exposed parts of the skin, especially the ears, the nostrils, and the eyes, where they do significant damage. Some have thought mosquitoes do not molest cattle (Exodus 8:17). However, Kalisch says, "They molest especially beasts, as oxen and horses, flying into their eyes and nostrils, driving them to madness and fury, and sometimes even torturing them to death."
This Plague came from the land, as the two former came from the river. Aaron "smote the dust of the earth, and it became lice (“Kinnim”) in man, and in beast"(ver. 17). This was a new blow at Egyptian idolatry because the earth was worshipped as well as the river. The suddenness, extent, and fearfully aggravated character of the Plague, and its appearance in connection with Aaron's act of smiting the earth, proved it to be of supernatural origin while associated with the country's phenomena. – Note:
1. At the stroke of God's anger, trouble may be made to break upon us from any quarter of our existence. Now, the river; again, the dust. The area it comes from is not likely to be that from which we expect it.
2. Troubles spring not from the dust (Job 5:6), but they may be made to rise so thickly around us that it may almost seem as if they did spring from it.
3. The most insignificant activities (and circumstances) may be made through severe retribution. It is intensely painful to be made to suffer through things we despise.
4. God's retributions are often such as strike home to our tenderest points. The Egyptians - especially the priestly classes - were exceptionally cleanly, and this Plague, if it was one of vermin, must have been a grievous infliction to them.
5. The third Plague came unannounced. We forfeit our claim to warnings by acting presumptuously (Proverbs 29:1).
(18) And the magicians did so with their enchantments to bring forth lice, but they could not: so there were lice upon man and beast.
Involuntary testimony to the truth is often extracted from those whose inclinations would lead them to oppose it. There are remarkable examples in the life of Christ, for example: "Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles. If we let him thus alone, all men will believe on him," etc. (John 11:47, 48); and in the lives of the Apostles, e.g., Acts 4:16; Acts 16:17. The confessions of the demons in Christ's history are of the same order. Many testimonies of an extraordinary kind have come from unbelievers.
There are significant differences in the degree of moral hardness. Pharaoh held out, but the magicians gave in. They were not converted to the truth in becoming servants of Jehovah, but they thought it prudent not to go further in open opposition. Even this degree of submission saved them from being hardened as Pharaoh was.
(19) the magicians said to Pharaoh, “This is the finger of God.” But Pharaoh’s heart was hard and he would not listen, just as the LORD had said.
THE THIRD PLAGUE LED THE MAGICIANS TO GIVE UP THE CONTEST (ver. 19). We find them standing before Pharaoh (Exodus 9:11), but from this point, we hear of no more attempts at imitation. They may have abandoned the contest –
THE PLAGUE HAD NO GOOD EFFECT ON PHARAOH. It was as likely to have produced submission as the previous one, and Pharaoh now had, in addition, the testimony of his magicians to the reality of the miracle. However, to place against this, there was the fact that he had already submitted and had broken his promise. It was doubly wrong for him to submit again, and more potent means would be required to bring him to the point of a second appeal. It is harder to repeat the act when a resolution is formed and not kept. Thus, the influences that work for our good gradually lose their power over us because they are frequently resisted. - Note: The resistance comes from:
1. a sense of shame. The paltriness of their attempts at imitating the miracles of Moses and Aaron was so apparent that the magicians must almost have blushed at them. They would instead give up the attempt than expose themselves to more humiliations.
2. astonishment. They are confounded to find men who can manifestly work wonders of so stupendous a character by the genuine assistance of Deity. As experts in magical arts, they knew very well the difference between false miracles and real ones.
3. fear and pain. They had no interest in courting a continuance of these terrible plagues, which they recognized as true works of God. They were as painful to them as to others, and they dreaded the consequences of perseverance in such unequal conflicts. We see from this;
THE PLAGUE HAD NO GOOD EFFECT ON PHARAOH. It was as likely to have produced submission as the previous one, and Pharaoh had now, in addition, the testimony of his magicians to the reality of the wonder. However, to place against this, there was the fact that he had already submitted and had broken his promise. It was doubly hard to submit again, and more potent means would be required to bring him to the point of a second appeal. A suitable resolution is formed and not kept every time a vow is made and taken; it is harder to repeat the act. Thus, the influences that work for our good gradually lose their power over us because they are frequently resisted.
THAT WICKED MEN ARE MADE BY CONTINUOUS RETRIBUTIONS ULTIMATELY TO RECOGNIZE THE SUPREME POWER AGAINST THEM. "Then the magicians said unto Pharaoh, This is the finger of God." God sometimes plagues men until they acknowledge Him. Life's events are charged with retributions that the sorcerer's art cannot hide.
III. WHEN WICKED MEN ARE MADE TO ACKNOWLEDGE THE SUPREME POWER IN THE RETRIBUTIONS OF LIFE, THEY MAY NEVERTHELESS CONTINUE IN OPEN OPPOSITION TO IT.
"And Pharaoh's heart was hardened."
Lessons:
1. The retributions of life are designed to lead men to perform moral duty.
2. There are many deceptions calculated to blind men to the hand of God in the events of life.
3. That wicked men cannot contend with God and are at times brought to acknowledge His supremacy.
The Plague of lice
I. THE PLAGUE ITSELF.
1. This punishment was sent without any previous warning.
2. This Plague was inflicted by a tiny insect.
3. Magicians could not imitate this Plague. This rendered Pharaoh's refusal to humble himself all the more unpardonable.
II. ITS TEACHING.
1. Its infliction produced no real good. How soon the human mind becomes accustomed to novelties, even of the most extraordinary character. So the fallen soul adapts to the paths of sin and the lessons of God's judgment.
2. Observe the resources of God. The most minor thing in His hand can become an instrument of torment.
3. How foolish, then, and how mad, to resist the will of this Divine Being!
Lessons
1. The devil will try his utmost to counter God’s work.
2. The devil is impotent to act upon the minor check from God.
3. God's power rests on His judgments when the power of Satan fails (ver. 18).
4. The devil's instruments are forced at last to say they are against God and He against them.
5. God's finger or the least of His power makes the devil and his instruments fail.
6. Innate unbelief loves to be kept up by liars but will not yield when they fail.
7. Increased hardening comes on the wicked by increased judgments.
8. God's word faileth not which He hath spoken of the sin and judgment of wicked persecutors (ver. 19).
The Plague of lice
I. THAT MEN ARE SLOW TO RECOGNIZE THE SUPREME POWER IN THE RETRIBUTIONS OF LIFE.
1. Because they do not have the correct views of the character of God.
2. They do not possess a due consciousness of sin and its imperfection.
(J. S. Exell, M. A.)
Dangerous dust
The elevated railways in New York circulate dangerous dust in the air. A member of the staff of The Scientific American hung a magnet under the track of the elevated road, and when a few minutes later he took it down, it was coated with minute particulars of iron dust. This dust, he said, is the cause of many severe cases of eye troubles. The swift passing trains grind off showers of iron particles, which often fall or are blown into the eyes of pedestrians. The microscope shows, that the particles are of numerous shapes, and they usually have jagged fringes, and many of them have barbs like a fish hook. When lodged in the eye they cannot be attracted therefrom with a magnet, but a gouge-shaped instrument the size of a sewing needle had been devised for the purpose. This peculiarity of the dust resembles that of moral evil It is in the air, and when once it finds a lodgment in the human heart it cannot be withdrawn without difficulty and suffering. This is the finger God . — "Like Phidias, who in his image carved his own name, there is God engraven upon every creature." Not in characters of human writing is it written, but in the character of the work. Phidias needed not to have written the word PHIDIAS in so many letters, for the master's hand had a cunning of its own which none could counterfeit. An instructed person had only to look at a statue and say at once, "Phidias did this, for no other hand could have chiselled such a countenance"; and believers have only to look either at creation, providence, or the Divine Word, and they will Cry instinctively, "This is the finger of God." Yet, alas, man has great powers of wilful blindness, and these are aided by the powers of darkness, so that, being both blind and in the dark, man is unable to see his God, though His presence is as clear as that of the sun in the heavens.
( C. H. Spurgeon.)
The limit of false religion
G. F. Pentecost, D. D.
Human religions can go to a certain point in good works, especially if they have borrowed their systems and copied their charities from the teachings of Christ, which most of them have done. But beyond a certain point they cannot go. It has been observed that the magicians could not bring living things out of the dust of the ground, as Moses did. And a false religion cannot bring life out of death, as the gospel does. Morality and certain good works it can conjure up; but spiritual life it cannot produce. Atheism, in the form of scientific materialism, may point to some notable and heroic disciple, such as Professor Clifford, who died without fear, steadfast in his faith that death was the end of him; but it cannot enable a man to die as Stephen and Paul died. It is not unworthy of our passing thought that the scientific magicians of our day, who are saying, "Who is the Lord?" have tried very hard to generate a living thing out of the dust; but they have as utterly and signally failed as the magicians did in the days of Moses. We may confidently keep a good courage in these days, when the scientific and religious magicians are trying to discredit the Word of God with their enchantments. Be sore that if the conflict is pushed far enough they will come to signal grief. In the end God will give glorious victory to those who stand by His truth, and who continue to cast their rods down in the face of an unbelieving world.
