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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
graphically details the immediate and devastating impact of the first plague upon Egypt, describing how the Nile River, once the very lifeblood of the nation, would be transformed into a source of death and putrefaction. This verse powerfully emphasizes the widespread demise of aquatic life, the resulting unbearable stench emanating from the river, and the profound revulsion the Egyptians would feel, making their most vital water source utterly undrinkable and abhorrent.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 7:18 employs several potent literary devices to convey the horror and impact of the first plague. Imagery is central, painting a vivid picture of death and decay: "the fish...shall die," "the river shall stink," and the Egyptians "shall lothe to drink." This sensory language appeals directly to sight (dead fish, blood-red water) and smell (the stench), immersing the reader in the dreadful reality. The transformation of the life-giving Nile into a source of death and repulsion is a powerful example of Irony, as the very thing revered and depended upon becomes the instrument of judgment. Furthermore, the description of the river "stinking" and the Egyptians "loathing" the water can be seen as a form of Personification or Anthropomorphism, attributing human-like qualities (being offensive, causing disgust) to the river and the human response to it, emphasizing the profound emotional and physical impact of the plague. The severity of the description also borders on Hyperbole, emphasizing the extreme and unprecedented nature of the event, far beyond any natural phenomenon.
THEOLOGICAL AND THEMATIC CONNECTIONS
The transformation of the Nile into blood, as described in Exodus 7:18, serves as a profound theological statement about God's absolute sovereignty and His righteous judgment. It directly challenges the polytheistic worldview of Egypt, where the Nile itself was deified and numerous gods were associated with its life-giving properties. By turning their most sacred and vital resource into a source of death and abhorrence, Yahweh unequivocally demonstrates His supremacy over all creation and all false gods, proving that He alone holds the power over life and death. This act of judgment is not arbitrary but a direct consequence of Pharaoh's hardened heart and persistent defiance, highlighting the biblical principle that rebellion against God's will inevitably leads to severe consequences, both for individuals and nations. Yet, even in judgment, God's ultimate purpose is redemptive: to deliver His covenant people and reveal His glory to all the earth.
REFLECTION AND APPLICATION
Exodus 7:18 stands as a powerful and enduring testament to God's unwavering justice and His sovereign power over all creation. It serves as a stark reminder that willful disobedience to God's revealed will inevitably leads to tangible and often severe consequences, not just for individuals but for entire societies. Just as the Egyptians faced the putrid stench and death of their beloved Nile, we too must acknowledge God's ultimate authority and respond to His commands with humility, repentance, and obedience. This narrative challenges us to examine where we place our trust and allegiance – whether in earthly resources, human power, or false ideologies – and to recognize that only God is truly sovereign. The plague also powerfully underscores God's faithfulness to His promises, in this case, to deliver His people from oppression, even through extraordinary and awe-inspiring displays of divine power. It calls us to trust in a God who acts decisively on behalf of His covenant people, even when circumstances seem insurmountable.
Questions for Reflection
FAQ
Was the Nile literally turned into blood?
Answer: The biblical text describes a literal and complete transformation, stating explicitly that the water "was turned to blood" (Exodus 7:20). While some commentators have proposed natural phenomena like red algae blooms or red clay, the text emphasizes a miraculous, instantaneous, and comprehensive change that killed all fish and rendered the water utterly undrinkable, far exceeding any natural occurrence. The severity, suddenness, and immediate impact on the entire river system point to a direct supernatural act of God, not merely an intensification of a natural process. The magicians' ability to replicate a similar (though limited) effect (Exodus 7:22) further suggests a supernatural, not natural, phenomenon.
Why did the plague target the Nile so severely?
Answer: The Nile was the undisputed lifeblood of ancient Egypt, revered as a god (Hapi) and the source of all prosperity, sustenance, and religious significance. By turning it to blood, God directly attacked the very heart of Egyptian life, economy, and religious beliefs. This demonstrated His absolute supremacy over Egypt's pantheon of gods and exposed their powerlessness, proving that the true God of Israel was sovereign over even the most vital aspects of their existence. It was a direct challenge to Pharaoh's authority and the perceived divine protection of Egypt, forcing them to confront the reality of Yahweh's unparalleled power.
CHRIST-CENTERED FULFILLMENT
The plague of blood, transforming the source of Egypt's physical life into death and decay, powerfully foreshadows the ultimate spiritual transformation brought about by Christ. While the Nile's blood brought physical death and judgment upon a rebellious nation, the precious blood of Christ, shed on the cross, brings spiritual life and redemption to a fallen humanity. Jesus declares Himself to be the true "living water" (John 4:10, John 7:38-39), standing in stark contrast to the poisoned, putrid waters of the Nile. Just as God's judgment on Egypt served to deliver His people from physical bondage, Christ's sacrifice and victorious resurrection deliver believers from spiritual bondage to sin and death, offering cleansing, forgiveness, and eternal life where there was once only the stench of sin and the certainty of spiritual death. Through His blood, the curse of sin is reversed, and new life flows freely for all who believe (Hebrews 9:22, 1 Peter 1:18-19).