The Magi and the Gnats - Part 1

Exodus 8:16-18 - Introduction and Locating the Text

            In current Evangelical circles, there are few, if any, who would deny that there is at present a cosmic battle between God and Satan, and thus a battle between those who would follow God and those who would follow Satan.  Paul affirms this in his letter to the Ephesians, but the majority of the time we are not able to see this battle as it progresses.  Individual Christians may disagree over what constitutes spiritual warfare, and yet would affirm that we see it taking place in scripture.  Some notable examples would include Paul’s persecutions (1 Thessalonians 2:17-18 cf Acts 17:1-9), Elijah’s battle with the prophets of Baal (1 Kings 18), Eve’s seduction by the Serpent (Genesis 3:1-6), and the life and ministry of our Lord (Revelation 12:1-6).  These, and many more, receive attention in Scripture, but none, with the exception of the crucifixion, resurrection and return of Christ, measure up to the account of the plagues in their length, scope and grandeur.

            In current Evangelical circles, there are few, if any, who would deny that there is at present a cosmic battle between God and Satan, and thus a battle between those who would follow God and those who would follow Satan.  Paul affirms this in his letter to the Ephesians, but the majority of the time we are not able to see this battle as it progresses.  Individual Christians may disagree over what constitutes spiritual warfare, and yet would affirm that we see it taking place in scripture.  Some notable examples would include Paul’s persecutions (1 Thessalonians 2:17-18 cf Acts 17:1-9), Elijah’s battle with the prophets of Baal (1 Kings 18), Eve’s seduction by the Serpent (Genesis 3:1-6), and the life and ministry of our Lord (Revelation 12:1-6).  These, and many more, receive attention in Scripture, but none, with the exception of the crucifixion, resurrection and return of Christ, measure up to the account of the plagues in their length, scope and grandeur.           

          When the reader turns to Exodus, he finds the story of a cosmic battle set in ancient Egypt.  The human characters are quickly and clearly revealed to be representatives, if not agents, of powers greater than themselves.  In the battle between Yahweh and the Egyptian gods we receive a glimpse of spiritual realities.  This paper will focus on Exodus 8:16-19, which in many ways is the culmination of the confrontation between Moses and the Egyptian magi.  We will ask questions of the text, attempt to understand the significance of this exchange, and seek some possible applications of the study.

Locating our Passage

            In order to discuss the topic passage, it must be placed in context.  The story contained in Exodus is the redemption and liberation of the nation of Israel out from under Egyptian bondage.  While this is helpful, it does not seem to do justice to the message of Exodus.  The liberation of Israel is not all that Yahweh really seems to want.  His primary desire is to reveal himself so that Israel will recognize him as their God and for Egypt to know that he is Yahweh.  The exodus is the vehicle he uses to accomplish these goals.  This is repeated by Yahweh several times in the beginning chapters of the conflict (3:10, 20-22; 4:21-23; 6:1, 6-8; 7:3-5). 

          The message of Exodus, Yahweh’s desire to be Israel’s God and for them to be his people, may be summed up in the book of Exodus by the word presence.  This theme begins as the absence of Yahweh is felt in the book; the Israelites are oppressed, their children are executed, Moses (their would-be savior) is exiled (and names his son Foreigner), and Israel’s groans are so severe that they reach God.  At the burning bush Moses stands in the presence of God, but does not recognize it and must be instructed to show proper reverence (3:1-6).  As the interview at the bush progresses, Yahweh affirms that he will be with Moses (3:12) and twice that he will be with his mouth (4:12 & 15).  In the story of the circumcision of his son, Yahweh gets almost too close (4:24-26).  In chapters 6 & 7, Yahweh again affirms that he will bring them out of Egypt and to Canaan.  At the Red Sea, it is learned that the Angel of God was with them (14:19-20), either manifesting himself as the pillar of smoke or fire, or causing it to be manifested.  At Massah and Meribah (17:4-7), Moses’ water-producing miracle is meant to answer in the affirmative the question, “Is Yahweh among us, or not?”[1]  In 19:18-25, Yahweh’s presence is frightening, and again threatens death.  Likely, more instances may be produced to demonstrate this theme of presence, but let us allow two final cases to close this thought.  After the rebellion of the people, Moses is concerned that God would not go with them, and we see this exchange in 33:14-15, “And [Yahweh] said, ‘My presence shall go with you, and I will give you rest.’  Then [Moses] said to Him, ‘If Thy presence does not go with us, do not lead us up from here.  For how then can it be known that I have found favor in Thy sight, I and Thy people?  Is it not by Thy going with us, so that we, I and Thy people, may be distinguished from all the other people who are on the face of the earth?’”  The following narrative affirms that God will go with them, and the book ends with the construction of the tabernacle, and more importantly, the coming of Yahweh into it.  Exodus begins with a people apparently abandoned by God and closes with them surrounding the tabernacle as it is filled with his glory.

          The plague narrative contributes to this theme of presence.  In the prelude to the plagues we see Moses, who is said to return to Yahweh (5:22).  This word seems to imply some sort of distance between Moses and Yahweh, but once the plagues begin Yahweh seems continually present, if only ascertainable by Moses.  No longer does Moses go to Yahweh, or Yahweh come to Moses; rather, they have what is represented as something of an ongoing dialogue. 

          Our pericope, being located within the larger plague narrative, will necessarily be influenced by the issue of nearness, and will contribute to the overall goals of Yahweh, as defined above.   Further, its location as the climax of the first triad of plagues should be noted[2]. 

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