John Calvin Commentary Exodus 8:20

"And Jehovah said unto Moses, Rise up early in the morning, and stand before Pharaoh; lo, he cometh forth to the water; and say unto him, Thus saith Jehovah, Let my people go, that they may serve me." — Exodus 8:20 (ASV)

And the Lord said to Moses, Rise up early. As Pharaoh advances in daring rashness, so God on the other hand proceeds to restrain his impetuosity by opposing impediments. This is what the wicked eventually obtain by prolonged and repeated contention: having received many wounds, they perish by various torments.

Regarding the command for Moses to meet Pharaoh when he would go down to the riverside in the morning for his pleasure, it is uncertain whether God intended for the tyrant to be encountered in public because the palace was difficult to access. However, it seems probable to me that a place was chosen where the events would be more evident, and where the voice of His messenger would be more clearly heard. Therefore, to ensure nothing was done secretly, Moses proclaimed openly, before the whole multitude, the judgment of God, which immediately afterwards took effect.

But here, no mention is made of the rod, as in the former plagues. This is because God sometimes uses external instruments, so that we may know that all creatures are in His hand and are directed according to His will. However, sometimes He acts independently of them, so that we may know that He needs no such assistance. This varied way of acting demonstrates that He subjects all things to His rule as He pleases, and yet He is also sufficient in His own power.

This plague has some similarity to the two previous ones, since its infliction involves ignominy, which could put the tyrant to shame. The Hebrew word ערב,⁹⁵ gnarob, means the same as the Latin “examen insectorum,” a swarm of insects. Many interpreters think that there was a mixture of various kinds; and this I do not reject, since it is probable that their foul odor was intensified, so as almost to suffocate the tyrant. Those who explain it as describing bears, lions, tigers, wolves, and other wild beasts, depart without any reason from the actual meaning of the word.

⁹⁵ The root ערב, means commingling, and the producing of confusion thereby. Hence evening is called ערב, from the mingling together of day and night; and the same name is given to a mixed crowd; and possibly to a confused swarm of insects. The LXX. have taken it for the name of some particular kind of fly in this instance; whilst S M. has mentioned certain Rabbies, as affirming that it here means a mingled crowd of wild beasts. — W