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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 7:14–25. His two-level outline is real structure in the source text, so it is rendered as structure.
Here is the first of the ten plagues, the turning of the water into blood, which was, 1. A dreadful plague, and very grievous. The very sight of such vast rolling streams of blood, pure blood no doubt, florid and high-colored, could not but strike a horror upon people: much more afflictive were the consequences of it. Nothing more common than water: so wisely has Providence ordered it, and so kindly, that that which is so needful and serviceable to the comfort of human life should be cheap, and almost every where to be had; but now the Egyptians must either drink blood, or die for thirst. Fish was much of their food (Num 11:5), but the changing of the waters was the death of the fish; it was a pestilence in that element (Exo 7:21): The fish died. In the general deluge they escaped, because perhaps they had not then contributed so much to the luxury of man as they have since; but in this particular judgment they perished (Psa 105:29): He slew their fish; and when another destruction of Egypt, long afterwards, is threatened, the disappointment of those that make sluices and ponds for fish is particularly noticed, Isa 19:10. Egypt was a pleasant land, but the noisome stench of dead fish and blood, which by degrees would grow putrid, now rendered it very unpleasant. 2. It was a righteous plague, and justly inflicted upon the Egyptians. For, (1.) Nilus, the river of Egypt, was their idol; they and their land derived so much benefit from it that they served and worshipped it more than the Creator. The true fountain of the Nile being unknown to them, they paid all their devotions to its streams: here therefore God punished them, and turned that into blood which they had turned into a god. Note, That creature which we idolize God justly removes from us, or embitters to us. He makes that a scourge to us which we make a competitor with him. (2.) They had stained the river with the blood of the Hebrews' children, and now God made that river all bloody. Thus he gave them blood to drink, for they were worthy, Rev 16:6. Note, Never any thirsted after blood, but, sooner or later, they had enough of it. 3. It was a significant plague. Egypt had a great dependence upon their river (Zac 14:18), so that in smiting the river they were warned of the destruction of all the productions of their country, till it came at last to their firstborn; and this red river proved a direful omen of the ruin of Pharaoh and all his forces in the Red Sea. This plague of Egypt is alluded to in the prediction of the ruin of the enemies of the New Testament church, Rev 16:3, Rev 16:4. But there the sea, as well as the rivers and fountains of water, is turned into blood; for spiritual judgments reach further, and strike deeper, than temporal judgments do. And, lastly, let me observe in general concerning this plague that one of the first miracles Moses wrought was turning water into blood, but one of the first miracles our Lord Jesus wrought was turning water into wine; for the law was given by Moses, and it was a dispensation of death and terror; but grace and truth, which, like wine, make glad the heart, came by Jesus Christ. Observe,
I.Moses is directed to give Pharaoh warning of this plague.
"Pharaoh's heart is hardened (Exo 7:14), therefore go and try what this will do to soften it," Exo 7:15. Moses perhaps may not be admitted into Pharaoh's presence-chamber, or the room of state where he used to give audience to ambassadors; and therefore he is directed to meet him by the river's brink, whither God foresaw he would come in the morning, either for the pleasure of a morning's walk or to pay his morning devotions to the river: for thus all people will walk, every one in the name of his god; they will not fail to worship their god every morning. There Moses must be ready to give him a new summons to surrender, and, in case of a refusal, to tell him of the judgment that was coming upon that very river on the banks of which they were now standing. Notice is thus given him of it beforehand, that they might have no colour to say it was a chance, or to attribute it to any other cause, but that it might appear to be done by the power of the God of the Hebrews, and as a punishment upon him for his obstinacy. Moses is expressly ordered to take the rod with him, that Pharaoh might be alarmed at the sight of that rod which had so lately triumphed over the rods of the magicians. Now learn hence,
1.That the judgments of God are all known to himself beforehand. He knows what he will do in wrath as well as in mercy. Every consumption is a consumption determined, Isa 10:23.
2.That men cannot escape the alarms of God's wrath, because they cannot go out of the hearing of their own consciences: he that made their hearts can make his sword to approach them.
3.That God warns before he wounds; for he is long-suffering, not willing that any should perish, but that all should come to repentance.
II.Aaron (who carried the mace) is directed to summon the plague by smiting the river with his rod, Exo 7:19, Exo 7:20.
It was done in the sight of Pharaoh and his attendants; for God's true miracles were not performed, as Satan's lying wonders were, by those that peeped and muttered: truth seeks no corners. An amazing change was immediately wrought; all the waters, not only in the rivers but in all their ponds, were turned into blood.
1.See here the almighty power of God. Every creature is that to us which he makes it to be, water or blood.
2.See the mutability of all things under the sun, and what changes we may meet with in them. That which is water today may be blood tomorrow; what is always vain may soon become vexatious. A river, at the best, is transient; but divine justice can quickly make it malignant.
3.See what mischievous work sin makes. if the things that have been our comforts prove our crosses, we must thank ourselves: it is sin that turns our waters into blood.
III.Pharaoh endeavours to confront the miracle, because he resolves not to humble himself under the plague.
He sends for the magicians, and, by God's permission, they ape the miracle with their enchantments (Exo 7:22), and this serves Pharaoh for an excuse not to set his heart to this also (Exo 7:23), and a pitiful excuse it was. Could they have turned the river of blood into water again, this would have been something to the purpose; then they would have proved their power, and Pharaoh would have been obliged to them as his benefactors. But for them, when there was such scarcity of water, to turn more of it into blood, only to show their art, plainly intimates that the design of the devil is only to delude his devotees and amuse them, not to do them any real kindness, but to keep them from doing a real kindness to themselves by repenting and returning to their God.
IV.The Egyptians, in the mean time, are seeking for relief against the plague, digging round about the river for water to drink, Exo 7:24.
Probably they found some, with much ado, God remembering mercy in the midst of wrath; for he is full of compassion, and would not let the subjects smart too much for the obstinacy of their prince.
V.The plague continued seven days (Exo 7:25), and, in all that time, Pharaoh's proud heart would not let him so much as desire Moses to intercede for the removal of it. Thus the hypocrites in heart heap up wrath; they cry not when he binds them (Job 36:13); and then no wonder that his anger is not turned away, but his hand is stretched out still.
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Summary
Exodus 7:15 provides God's precise instructions to Moses for a pivotal confrontation with Pharaoh. Moses is commanded to intercept Pharaoh at the Nile River in the morning, carrying the miraculous rod that had previously transformed into a serpent. This divinely orchestrated encounter marks the strategic prelude to the first plague, demonstrating God's sovereign power over Egypt's deities and His unwavering determination to liberate Israel from bondage through a series of escalating judgments.
Context
Literary Context
This verse is strategically placed within the narrative of God's escalating confrontation with Pharaoh, immediately following the initial, somewhat inconclusive, demonstration of the rod's power where Aaron's rod became a serpent and Pharaoh's magicians replicated it. It precedes the first of the ten plagues, the transformation of the Nile into blood (Exodus 7:17-21). The repeated instruction to Moses and Aaron, often with specific details, underscores God's meticulous planning and the unfolding drama of divine judgment against Egyptian idolatry and oppression. The narrative consistently highlights Pharaoh's hardened heart, a theme introduced earlier in Exodus 7:3, setting the stage for God to display His mighty power.
Historical & Cultural Context
Ancient Egypt was a polytheistic society where the Pharaoh was considered a divine king, a living manifestation of the gods, particularly Ra (the sun god) or Horus. The Nile River was the lifeblood of Egypt, essential for agriculture, transportation, and daily existence. It was revered as a deity itself, personified by the god Hapi, and was also associated with Osiris, the god of the underworld and fertility. Pharaoh's morning visit to the Nile was likely a routine, possibly a ritualistic bathing, offering, or inspection, emphasizing his connection to the river and its deified status. By commanding Moses to confront Pharaoh at this specific, public, and sacred location, God directly challenged not only Pharaoh's authority but also the very gods of Egypt, particularly those associated with the Nile.
Key Themes
Exodus 7 introduces several foundational themes that permeate the entire book. Divine Sovereignty is paramount, as God meticulously directs every step of the confrontation, demonstrating His absolute control over human rulers and natural elements. The theme of Confrontation of Idolatry is starkly evident, with God directly attacking the deities revered by Egypt, starting with the Nile itself. This serves to reveal the impotence of false gods in comparison to the unique power of Yahweh, as seen in the subsequent plagues which target various Egyptian gods. Furthermore, the passage highlights God's Faithfulness to His Covenant Promises to deliver Israel, even in the face of immense opposition, showcasing His unwavering commitment to His chosen people and His ultimate plan of redemption. The hardening of Pharaoh's heart is a recurring motif, emphasizing that God uses even human stubbornness to magnify His glory.
Exposition and Analysis
Exodus 7:15 delivers a precise divine directive, meticulously detailing the time, location, and instrument for Moses' next encounter with Pharaoh. This specificity underscores God's absolute sovereignty and strategic planning in the unfolding drama of the Exodus.
Key Word Analysis
From the root meaning "to break forth" or "to dawn," this word refers to the early part of the day when light first appears. In this context, it signifies a precise time for the confrontation, likely chosen because Pharaoh's routine would bring him to the Nile at this hour, making the encounter public and unavoidable.
Of Egyptian origin, this term specifically denotes a channel or canal, and most notably, the Nile River. Its use here is crucial, as it identifies the direct target of God's impending judgment—the very lifeblood and deified entity of Egypt, signaling a direct assault on Egyptian religious beliefs and prosperity.
This word refers to a staff or branch, typically a shepherd's staff. In this narrative, it is the ordinary instrument imbued with extraordinary divine power, having already transformed into a serpent. Its re-introduction emphasizes its continued role as a symbol and conduit of God's active presence and authority, far superior to any human or demonic power.
Verse Breakdown
"Get thee unto Pharaoh in the morning;"
This initial command establishes the urgency and the precise timing of the divine directive. God is orchestrating a direct, pre-meditated encounter, leaving nothing to chance. The "morning" suggests a time when Pharaoh would be accessible and perhaps engaged in routine activities, making the confrontation public and impactful.
"lo, he goeth out unto the water;"
This clause reveals God's foreknowledge and strategic insight into Pharaoh's daily habits. Pharaoh's regular visit to the Nile, whether for ritualistic purposes, personal hygiene, or inspection, provides the perfect stage for God's demonstration of power, turning a mundane routine into a divine showdown.
"and thou shalt stand by the river's brink against he come;"
The instruction to position Moses "by the river's brink" is highly symbolic. It places Moses at the very edge of Egypt's life source and a central object of its worship. This confrontation at the water's edge transforms a daily ritual into a direct challenge to Pharaoh's perceived divinity and the impotence of the Egyptian gods, particularly Hapi, the god of the Nile.
"and the rod which was turned to a serpent shalt thou take in thine hand."
This final command re-emphasizes the instrument of divine power. The rod, having already proven its supernatural origin by transforming into a serpent (Exodus 7:10), is to be wielded again. Its presence signifies that the same divine authority that performed the previous miracle will now initiate the first plague, confirming its status as a potent symbol of Yahweh's active presence and authority, far superior to any human or demonic power.
Literary Devices
Exodus 7:15 is rich with literary devices that amplify its theological message. Foreshadowing is prominent, as the command to take the serpent-rod and confront Pharaoh at the Nile directly anticipates the first plague, where the Nile will turn to blood. This buildup creates narrative tension and highlights the inevitability of God's judgment. Symbolism is central, with the rod representing God's active power and authority, and the Nile River symbolizing Egypt's life, prosperity, and its deified pantheon. The confrontation at the "river's brink" is itself a powerful Dramatic Irony, as Pharaoh, in his routine, unknowingly walks into a divinely orchestrated trap that will expose his vulnerability and the impotence of his gods. The specificity of the instructions also lends itself to Precision, emphasizing God's meticulous planning and control over every detail of the unfolding events.
Theological and Thematic Connections
Exodus 7:15 powerfully underscores God's meticulous sovereignty and His strategic engagement with human history. By orchestrating a precise encounter at a specific time and location with a symbolic instrument, God demonstrates that His plan for Israel's deliverance is not random but divinely choreographed. This confrontation is not merely about freeing a people but about revealing Yahweh's unique supremacy over all false gods and earthly powers, setting the stage for a series of judgments designed to expose the spiritual bankruptcy of idolatry and affirm His singular authority. It highlights that God actively intervenes in the affairs of nations to fulfill His covenant promises and to bring about His purposes, using even the most ordinary means to accomplish extraordinary feats.
Reflection and Application
Exodus 7:15 offers profound lessons for believers today, emphasizing the importance of obedience to God's specific leading, even when the path appears challenging or unconventional. Just as God meticulously orchestrated Moses' encounter with Pharaoh at a significant location, He often calls us to confront spiritual strongholds, systems, or ideologies that defy Him in our contemporary contexts, whether in our communities, workplaces, or personal lives. This passage reminds us that God uses ordinary individuals and means to accomplish His extraordinary will, reinforcing that the power resides in Him, not in us. It encourages us to be attentive to God's specific instructions and to step out in faith, knowing that He can meet us in our daily routines to reveal His mighty hand and call us to action for His glory. Our readiness to obey, even when the task seems daunting, becomes a conduit for God's transformative power, demonstrating His supremacy in our lives and the world around us.
Questions for Reflection
FAQ
Why did God instruct Moses to meet Pharaoh specifically by the Nile in the morning?
God's command was highly strategic. Pharaoh's morning visit to the Nile was likely a daily ritual, perhaps for bathing, offering, or worship, as the Nile was revered as a god (Hapi) and the lifeblood of Egypt. Meeting him at this specific, public, and sacred location transformed a mundane routine into a direct, unavoidable confrontation, underscoring God's challenge to Pharaoh's authority and the impotence of Egypt's deities. This ensured maximum public impact for the impending divine judgment.
What is the significance of Moses taking "the rod which was turned to a serpent" into his hand?
The rod was not inherently magical but served as a tangible instrument and symbol of God's power and authority. It had already demonstrated its miraculous nature in the initial encounter with Pharaoh's magicians (Exodus 7:10). By commanding Moses to take it again, God emphasized that the same divine power that transformed the rod once would now use it to unleash the plagues, proving His supremacy over all Egyptian gods and magic. It was a visible sign of Yahweh's active presence and command.
Does this verse imply God is limited to specific times and places for His actions?
No, this verse highlights God's strategic and purposeful nature, not His limitation. God is omnipresent and omnipotent, capable of acting anywhere at any time. However, He often chooses specific moments and locations for His divine interventions to maximize their impact, demonstrate His sovereignty, and convey particular messages to those involved. In this case, the specific timing and location were chosen to directly challenge Pharaoh and the Egyptian pantheon at a point of their perceived strength and routine.
Christ-Centered Fulfillment
Exodus 7:15, with its depiction of God's strategic confrontation with evil and His demonstration of power over creation, powerfully foreshadows Christ's ultimate authority and redemptive work. Just as God used Moses and a simple rod to confront Pharaoh and initiate the deliverance of His people from bondage, so too did God send His Son, Jesus, to confront the powers of sin and death. Christ, the true and greater Moses, demonstrates ultimate authority over creation, as seen in His ability to still the storm and turn water into wine, not through a physical rod, but through His very word and divine presence. His ministry was a direct confrontation with the "prince of this world" (John 14:30), culminating in His death and resurrection, which constitute the ultimate "exodus" from spiritual slavery (Luke 9:31). Through His atoning sacrifice, Jesus delivered humanity from the bondage of sin and established His eternal kingdom, fulfilling the promise of divine supremacy and salvation hinted at in God's mighty acts against Egypt. He is the ultimate demonstration of God's power to overcome all opposition and bring about liberation.