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Commentary on Exodus 7 verses 14–25
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 7:16 presents a definitive divine ultimatum delivered by Moses to Pharaoh, demanding the immediate release of the Israelite people. This declaration not only reiterates God's sovereign command for their liberation but also explicitly states the ultimate purpose of their freedom: to serve and worship Him in the wilderness. The verse pointedly highlights Pharaoh's persistent refusal to heed God's voice, setting the stage for the escalating series of judgments that will demonstrate the LORD's unparalleled power and authority.
CONTEXT
Literary Context: This verse is strategically placed at a critical juncture in the narrative of the Exodus, serving as a final, direct confrontation before the commencement of the plagues. Following Moses and Aaron's initial, unsuccessful demand in Exodus 5:1 and Pharaoh's subsequent hardening of his heart and increased oppression (as detailed in Exodus 5:6-19), God reiterates His purpose and command. The immediate preceding verses in Exodus 7:14-15 describe God instructing Moses to meet Pharaoh by the Nile, anticipating the first plague—the turning of the river into blood. Thus, Exodus 7:16 functions as a solemn, final warning, emphasizing God's patience while underscoring the gravity of Pharaoh's continued defiance, directly preceding the divine judgments.
Historical & Cultural Context: Ancient Egypt was a polytheistic society where the Pharaoh was considered a divine king, a living god, and the embodiment of national power and prosperity. The Nile River, central to Egyptian life, was revered as a deity, Hapi, and its annual flooding was seen as a blessing from the gods. The concept of a foreign deity, "The LORD God of the Hebrews," asserting authority over Egypt and its divine ruler, was an unthinkable challenge to the established order. Furthermore, the idea of a large enslaved population being freed for religious service in a "wilderness" (a place often associated with chaos and danger in Egyptian thought) would have been profoundly disruptive to Egypt's economic and social structure, which relied heavily on slave labor. This cultural framework underscores the immense audacity of God's demand and the profound challenge it posed to Pharaoh's worldview and authority.
Key Themes: Exodus 7:16 powerfully contributes to several overarching themes in the book of Exodus. Firstly, it highlights Divine Sovereignty and Authority, asserting Yahweh's supreme rule over all nations, rulers, and even the natural world, directly challenging the perceived divinity of Pharaoh and the Egyptian pantheon. Secondly, the verse emphasizes Purposeful Deliverance, clarifying that Israel's liberation from bondage is not an end in itself but a means to a higher spiritual purpose: to serve and worship God. This theme of service ('avad) is foundational to the covenant relationship established at Sinai, as seen in passages like Exodus 23:25. Thirdly, the verse starkly portrays Human Stubbornness and Divine Judgment, illustrating Pharaoh's persistent defiance against God's clear word, which inevitably leads to escalating divine judgments, a pattern reiterated throughout the plague narratives (e.g., Exodus 9:34).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 7:16 employs several potent literary devices. Divine Speech is central, as the verse records the direct words of God delivered through Moses, lending immense authority and gravitas to the message. The phrase "The LORD God of the Hebrews hath sent me" functions as a Divine Commission, validating Moses' role and emphasizing the true nature of the confrontation as one between God and Pharaoh. The repeated demand "Let my people go, that they may serve me" is a form of Repetition (seen throughout the Exodus narrative), which serves to underscore the unchangeable nature of God's will and Pharaoh's persistent obstinacy. The concluding "hitherto thou wouldest not hear" acts as an Indictment, a direct accusation against Pharaoh, and also as Foreshadowing, signaling that his continued resistance will inevitably lead to severe consequences, setting the stage for the plagues that follow. The entire exchange is a dramatic Confrontation, pitting divine authority against human pride and power.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 7:16 encapsulates foundational theological truths concerning God's character and His relationship with humanity. It powerfully asserts God's absolute sovereignty, demonstrating that His will is supreme over all earthly rulers and powers. The liberation of Israel is presented not as a political maneuver but as a redemptive act with a profound spiritual purpose: to bring His people into a relationship of exclusive worship and service. This establishes a paradigm for all subsequent acts of salvation, where deliverance from bondage is always unto a deeper relationship with the Deliverer. Pharaoh's hardened heart serves as a stark warning against resisting divine truth, illustrating that persistent defiance against God's clear word inevitably leads to judgment, yet God's patience is evident in His repeated warnings before judgment falls.
REFLECTION AND APPLICATION
Exodus 7:16 offers timeless lessons for contemporary believers. Just as Israel was delivered from physical bondage for the purpose of serving God, so too are we, through Christ, delivered from the bondage of sin and death not for self-autonomy, but for a life of devoted service and worship to our Creator. Our freedom is purposeful, intended to enable us to live in obedience and communion with God. This verse challenges us to examine our own lives: are we truly serving the LORD with our freedom, or are we using it for our own ends? Furthermore, Pharaoh's stubborn refusal to "hear" God's voice serves as a potent warning against spiritual deafness and a hardened heart. When God speaks, whether through His Word, His Spirit, or His providential dealings, our response of humble submission is crucial. Persistent disobedience can lead to severe spiritual consequences, as God's patience, while vast, is not infinite, and His justice will ultimately prevail. We are called to cultivate a responsive heart, eager to hear and obey, recognizing that true liberty is found in joyful submission to the King of Kings.
Questions for Reflection
FAQ
Why does God identify Himself as "The LORD God of the Hebrews" to Pharaoh?
Answer: God identifies Himself as "The LORD God of the Hebrews" to Pharaoh to assert His unique identity and supreme authority over His chosen people, Israel, distinguishing Himself from the numerous gods of Egypt. This title, using His personal covenant name "LORD" (Yahweh), emphasizes His exclusive relationship with Israel and His ultimate sovereignty over all other deities and earthly rulers, including Pharaoh himself. It was a direct challenge to Pharaoh's perceived divine status and the entire Egyptian pantheon, declaring that the God of a seemingly insignificant enslaved people was, in fact, the true and only God.
What does "that they may serve me in the wilderness" truly mean?
Answer: "That they may serve me in the wilderness" refers to Israel's fundamental purpose after liberation: to worship, obey, and dedicate themselves exclusively to God through religious service. The Hebrew word for "serve" ('avad') encompasses both physical labor and spiritual devotion. It signifies that their freedom from Egyptian bondage was not merely for political or social autonomy, but for the higher purpose of covenant faithfulness and spiritual service. The "wilderness" symbolizes a place of separation from Egyptian idolatry and a setting for direct, unhindered communion with God, where He would establish His covenant and give His law, as seen in Exodus 19.
If God knew Pharaoh would not listen, why did He continue to send Moses with demands?
Answer: God continued to send Moses with demands, even knowing Pharaoh's heart would harden, for several profound reasons that reveal His character and purposes. First, it demonstrated God's perfect justice and patience, giving Pharaoh ample opportunity to respond and removing any excuse for his defiance, as highlighted in Romans 9:17-18. Second, it served to magnify God's power and glory through the escalating plagues, proving His supremacy to both the Egyptians and the Israelites, so that "all the earth may know that there is no one like the LORD our God" (Exodus 9:14). Third, it was part of God's plan to reveal His character and establish His covenant with Israel, showing them He was the only true God who could deliver them, thereby solidifying their faith and identity as His chosen people, as promised in Exodus 6:7.
CHRIST-CENTERED FULFILLMENT
Exodus 7:16 finds its ultimate and profound fulfillment in the person and work of Jesus Christ. Just as God sent Moses as His messenger to deliver Israel from the bondage of Egypt, so God the Father sent His Son, Jesus, as the ultimate Deliverer, the greater Moses, to liberate humanity from the far more insidious bondage of sin and death. The divine demand "Let my people go" echoes in Christ's call to repentance and faith, offering true freedom to all who are enslaved by sin (John 8:34-36). The purpose of Israel's deliverance—"that they may serve me in the wilderness"—is perfectly fulfilled in the new covenant. Christ's redemptive work frees us not for self-indulgence, but "that we, being delivered from the hand of our enemies, might serve him without fear, in holiness and righteousness before him all our days" (Luke 1:74-75). Jesus, as the Lamb of God who takes away the sin of the world, provides the ultimate sacrifice that enables us to truly worship and serve God in spirit and truth (John 4:23-24). Pharaoh's hardened heart foreshadows the persistent rebellion of humanity against God, a rebellion overcome only by the sovereign grace and redemptive power of Christ, who calls all to a life of devoted service to Him.