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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 7:19 records the divine decree to Moses and Aaron, initiating the first of the ten devastating plagues upon Egypt: the miraculous transformation of all Egyptian waters into blood. This pivotal event serves as God's dramatic opening salvo in His confrontation with Pharaoh and the entire Egyptian pantheon, unequivocally demonstrating His absolute sovereignty over creation and His unwavering commitment to delivering His enslaved people, Israel.
Context
Literary Context
This verse is strategically positioned early in the Exodus narrative, immediately following Moses and Aaron's initial, unsuccessful demand for Israel's release (Exodus 5) and Pharaoh's subsequent intensification of the Israelites' forced labor. It also follows God's reaffirmation of His covenant promises to Moses (Exodus 6) and the initial, unheeded signs performed before Pharaoh (Exodus 7:8-13), which were mimicked by the Egyptian magicians. The plague of blood, therefore, marks a significant escalation in God's direct intervention, moving from signs to overt, widespread judgment, setting the stage for the escalating series of confrontations that will ultimately lead to Israel's exodus.
Historical & Cultural Context
The Nile River was the undisputed lifeblood of ancient Egypt, sustaining its agriculture, providing transportation, and serving as the primary source of drinking water. Beyond its practical utility, the Nile held profound religious significance, revered as a deity itself and associated with numerous gods, including Hapi (the god of the Nile's annual inundation and fertility) and Khnum (the ram-headed creator god believed to fashion humans on his potter's wheel from the Nile's clay). By targeting the Nile, God directly assailed the very foundation of Egyptian prosperity, daily life, and the perceived might of their pantheon, thereby revealing His unparalleled authority over both nature and false gods.
Key Themes
Exodus 7:19 introduces and powerfully reinforces several major theological themes central to the book of Exodus. Primarily, it underscores God's absolute sovereignty over all creation and His judicial authority over nations, demonstrating His power to alter the natural order at will. It initiates the theme of divine judgment against idolatry and oppression, specifically targeting the Egyptian gods and Pharaoh's hardened heart. Furthermore, it serves as a crucial step in the revelation of God's identity to both Israel and Egypt, fulfilling the declaration in Exodus 7:5 that "the Egyptians shall know that I am the LORD." This plague is also the beginning of God's covenant faithfulness to His people, setting in motion the events that will lead to their deliverance, as promised in Exodus 6:6-8.
Exposition and Analysis
Key Word Analysis
This is the covenant name of God, often translated as "LORD" (in all caps) in English Bibles. Derived from the verb "to be," it signifies God's self-existence, eternal nature, and His active presence in history, especially in fulfilling His promises. In this context, it emphasizes that the judgment is not random but originates from the personal, covenant-keeping God of Israel, who is sovereign over all.
Meaning "blood," this word carries deep theological weight. It refers to literal blood, signifying life (Leviticus 17:11) but also death, defilement, and judgment when shed or present in an unnatural context. Its use here indicates a literal transformation, not merely a discoloration, bringing death to aquatic life and ritual impurity to the Egyptians, directly challenging their concepts of purity and life.
Translated as "hand," this primitive word is used broadly to denote power, means, direction, and authority. When God commands Aaron to stretch out his "hand" with the rod, it symbolizes the delegated authority and power of God being channeled through human instruments to effect a supernatural change. It is God's power, working through His chosen agents, that brings about this profound judgment.
Verse Breakdown
"And the LORD spake unto Moses, Say unto Aaron, Take thy rod, and stretch out thine hand upon the waters of Egypt"
This opening clause establishes the divine origin and delegated authority of the command. The "LORD" (Yahweh) is the ultimate agent, speaking to Moses, who then relays the instruction to Aaron. Aaron's "rod" (maṭṭeh), which had already been used to perform signs (Exodus 7:9-10), is now designated as the instrument through which God's power will be manifested. The act of "stretching out" the hand signifies an authoritative, declarative gesture, invoking divine power over the very lifeblood of Egypt.
"upon their streams, upon their rivers, and upon their ponds, and upon all their pools of water"
This comprehensive and exhaustive list emphasizes the pervasive and inescapable nature of the impending judgment. It specifies not only the mighty Nile River ("rivers") but also its tributaries ("streams"), and all forms of collected water, whether natural ("ponds") or artificial ("pools of water"). This detail underscores that no water source, no matter how remote or contained, would be spared, signifying a total disruption of daily life and a direct assault on the nation's most vital resource.
"that they may become blood; and that there may be blood throughout all the land of Egypt, both in vessels of wood, and in vessels of stone"
This clause describes the shocking outcome and its complete universality. The waters were to "become blood" (dâm), not merely turn red, but literally transform into the substance of death and defilement. The repetition of "that there may be blood throughout all the land of Egypt" reinforces the plague's pervasive reach. The inclusion of water "in vessels of wood, and in vessels of stone" is crucial, indicating that even stored water, typically used for drinking, bathing, and religious rites, would be affected. This left the Egyptians with no clean water, highlighting the plague's devastating impact on their physical sustenance, ritual purity, and economic stability, and serving as an undeniable display of God's omnipotence and His intent to judge Egypt for its stubbornness and the oppression of His people.
Literary Devices
Exodus 7:19 employs several powerful literary devices to convey its message. Hyperbole is evident in the exhaustive listing of water sources ("streams, rivers, ponds, pools") and the declaration that blood would be "throughout all the land," including "vessels of wood, and in vessels of stone." While the effect was widespread and devastating, the language emphasizes the totality and inescapability of the judgment. Symbolism is central, with "blood" representing not only death and defilement but also judgment and the disruption of life. The "rod" serves as a symbol of divine authority and power, acting as the instrument through which God's will is executed. The entire passage is structured as a Divine Command or Fiat, highlighting the direct and authoritative nature of God's word, which brings about immediate and profound change in creation.
Theological and Thematic Connections
The plague of blood in Exodus 7:19 is a profound demonstration of God's absolute sovereignty over creation and His judicial authority over nations. It is not a random act but a targeted judgment against Egypt's idolatry and their cruel oppression of Israel. This event underscores that the LORD is the supreme ruler, capable of altering the very fabric of nature to achieve His purposes and reveal His identity. It is a direct confrontation with the Egyptian pantheon, particularly deities associated with the Nile, rendering them powerless and contemptible, and highlighting the ultimate supremacy of the God of Israel.
Reflection and Application
Exodus 7:19 offers a profound and sobering reminder of God's absolute power and His unwavering faithfulness to His covenant promises. It teaches us that defiance against the divine will carries severe consequences, demonstrating that God is capable of employing even the most fundamental elements of creation to display His might and execute His justice. For contemporary believers, this passage offers immense encouragement: God remains mighty to save and will ultimately bring justice to all situations. It calls us to trust in a sovereign God who intervenes decisively on behalf of His people, whose authority extends over all aspects of creation, and who can overcome any obstacle, no matter how formidable. This narrative challenges us to examine where our trust truly lies—in the transient resources and powers of this world, or in the eternal, all-powerful God who controls the very flow of life.
Questions for Reflection
FAQ
Why did God choose to turn water into blood as the first plague?
The transformation of water into blood was a multi-faceted judgment designed to strike at the very heart of Egyptian life and religion. Symbolically, blood represents life, but also death and defilement. By turning Egypt's life-giving water into blood, God defiled their most vital resource, bringing death to aquatic life and impurity to the land. Theologically, it was a direct assault on the Egyptian pantheon, particularly gods associated with the Nile, demonstrating the impotence of their deities against the supreme power of the God of Israel. It also served as a powerful sign, foreshadowing the ultimate judgment of the firstborn, where blood would mark the houses of Israel for salvation, as described in Exodus 12:7.
How did this plague specifically challenge Egyptian religious beliefs?
The Nile River was not merely a geographical feature but was revered as a god itself, and associated with deities like Hapi (the god of the Nile's annual flood) and Khnum (the creator god who fashioned humans from the Nile's clay). Pharaoh himself was considered a divine son of Ra, the sun god, and was believed to control the Nile's flow. By striking the Nile, God directly attacked the source of Egypt's prosperity and the perceived power of their deities and their divine king. The defilement of the Nile, its putrefaction, and the death of its fish, as detailed in Exodus 7:21, rendered their gods powerless and contemptible, highlighting the ultimate supremacy of the God of Israel and fulfilling His promise to execute judgments against all the gods of Egypt, as stated in Exodus 12:12.
Was the transformation of water into blood a literal event?
The biblical text strongly indicates a literal transformation. The Hebrew word dâm (דָּם) unequivocally means "blood," not merely a red discoloration. The detailed description of the plague's effects, such as the fish dying, the putrefaction of the water, the inability of Egyptians to drink from the Nile, and their need to dig for water (as seen in Exodus 7:21-24), all point to a tangible, physical change. This was a profound and undeniable disruption of the natural order, demonstrating God's absolute control over creation and His ability to supernaturally intervene in the world.
Christ-Centered Fulfillment
While the plague of blood brought death, defilement, and judgment, demonstrating God's righteous wrath against sin and idolatry, it ultimately points forward to Christ as the source of true life and purification. The blood of the Nile brought physical death and spiritual condemnation to Egypt, but the blood of Christ, shed on the cross, brings forgiveness, redemption, and eternal life for all who believe, as highlighted in Hebrews 9:22 which states that "without shedding of blood is no remission." Just as God delivered Israel from physical bondage through powerful acts of judgment, Christ delivers humanity from the spiritual bondage of sin and death through His ultimate sacrifice, demonstrating His supreme sovereignty over all creation and judgment. He is the true "living water" who quenches spiritual thirst (as promised in John 4:10 and John 7:38), standing in stark contrast to the defiled and deadly waters of Egypt. Through His blood, we are made clean and receive abundant life, a far greater miracle than the turning of water into blood.