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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.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Just as we read in the Gospel that water was turned into wine, which denoted that people were changed for the better, so here its transformation into blood announces that sinners interpret the causes of spiritual things in a bodily sense. Blood is introduced here to denote the flesh, and undoubtedly the Jewish people took this materialistic view. He further says that both their rivers and their rain showers were turned into blood, so that in their preoccupation with the thoughts of the flesh they did not understand the heavenly preaching in a spiritual sense. The literal sense of this and of what follows is clear, for the words of the divine history show that these events occurred in Egypt.
Then the plagues are visited upon Egypt. They were carried out corporally among the Egyptians; they are now carried out spiritually in us, for Egypt is the figure of this world. The first plague is the one in which the waters are turned into blood. The waters of Egypt are erratic, just as the dogmas of the philosophers are inconstant. These waters are deservedly turned into blood, because when the philosophers ponder the causes of things they think carnally. But when the cross of Christ shows the light of truth to this world, it will reproach the world with censures of this sort, so that from the kind of punishment it suffers, the world might recognize its errors.
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Summary
Exodus 7:20 powerfully narrates the initiation of the first plague upon Egypt, where Moses and Aaron, acting in precise obedience to the Lord's divine command, raised the rod and struck the Nile River. This act miraculously transformed all the waters of the river into blood before the very eyes of Pharaoh and his court, serving as an undeniable and public demonstration of God's supreme power and His direct confrontation with Egypt's idolatrous system and its false deities.
Context
Literary Context
This verse marks the dramatic fulfillment of God's earlier pronouncements to Moses regarding the impending plagues, which were designed to force Pharaoh's hand and secure the release of the Israelites. It immediately follows Pharaoh's defiant refusal to acknowledge the Lord's authority and his hardened heart, despite Moses and Aaron's initial demonstrations of power (e.g., Aaron's rod turning into a serpent). The narrative flow establishes a clear pattern: God commands, Moses and Aaron obey, the plague occurs, and Pharaoh remains obstinate, setting the stage for the escalating series of divine judgments that follow. This first plague, targeting the very lifeblood of Egypt, immediately establishes the severity and scope of God's impending actions.
Historical & Cultural Context
Ancient Egypt was an agrarian society utterly dependent on the Nile River, which was not merely a geographical feature but the central artery of their civilization, providing water for drinking, agriculture, and transportation. The Nile was deeply interwoven with Egyptian religious beliefs, revered as a deity itself and associated with gods like Hapi (the god of the Nile's annual flood, believed to bring fertility) and Osiris (god of the underworld and fertility, whose blood was mythologically said to flow in the Nile). The act of turning the Nile to blood was therefore a direct assault on the economic, social, and spiritual foundations of Egypt, striking at the heart of their daily existence and challenging the impotence of their most cherished deities.
Key Themes
Exodus 7:20 is pivotal in developing several key themes within the book of Exodus. It vividly illustrates the theme of Divine Sovereignty and Power, demonstrating the Lord's absolute control over creation and His ability to manipulate natural elements at will, far surpassing the capabilities of any human ruler or pagan deity. The plague also powerfully underscores the theme of Judgment on Idolatry, directly targeting the false gods of Egypt and exposing their powerlessness in the face of the one true God. Furthermore, it reinforces the theme of God's Self-Revelation, as the plagues are consistently presented as a means by which both Egyptians and Israelites would "know that I am the LORD" (Exodus 7:5), distinguishing Him from all other gods and revealing His unique identity. The immediate obedience of Moses and Aaron also highlights the theme of Faithful Obedience as a conduit for divine action, a recurring motif throughout the Exodus narrative leading up to the giving of the Law on Mount Sinai.
Exposition and Analysis
Key Word Analysis
This term (H4294) refers to a staff or branch, but in this context, it is the instrument of divine power, often called the "rod of God" or "rod of Aaron." It is not inherently magical but serves as a tangible symbol and conduit through which the Lord's miraculous power is manifested, demonstrating that God works through chosen instruments.
This word (H2975), of Egyptian origin, specifically denotes the Nile River. It emphasizes that the target of the plague was not just any body of water, but the very lifeblood of Egypt—its primary source of sustenance, agriculture, and religious veneration. The attack on the Nile was a direct challenge to the nation's existence and its pantheon of river-related deities.
The term (H1818) unequivocally means literal blood, signifying a complete and defiling transformation of the water. This was not mere discoloration but a radical change that rendered the water undrinkable, caused fish to die, and produced a stench, turning a source of life into a symbol of death and impurity, directly violating Egyptian religious purity laws and practices.
Verse Breakdown
"And Moses and Aaron did so, as the LORD commanded"
This opening clause emphasizes the immediate and unwavering obedience of Moses and Aaron. Their actions were not arbitrary or self-initiated but a direct fulfillment of God's explicit instructions, underscoring the necessity of heeding divine authority in the face of formidable opposition. It highlights their role as faithful agents of God's will.
"and he lifted up the rod, and smote the waters that [were] in the river"
This describes the physical action that initiated the plague. The "rod" serves as a visible sign of divine authority, not possessing inherent power but acting as a conduit for the Lord's miraculous intervention. The target, "the waters that were in the river" (specifically the Nile), signifies a direct assault on the most vital and sacred element of Egyptian life, upon which their entire civilization, economy, and religious practices depended.
"in the sight of Pharaoh, and in the sight of his servants"
This detail is crucial, emphasizing the public and undeniable nature of the miracle. The plague was not a hidden act but a clear, undeniable spectacle witnessed by the highest authorities of Egypt. This ensured that Pharaoh and his court could not dismiss it as coincidence, illusion, or a natural phenomenon, forcing them to confront the reality of the Lord's power directly and publicly.
"and all the waters that [were] in the river were turned to blood"
This describes the miraculous and pervasive outcome. The transformation was complete and total, affecting all the waters in the Nile. The use of "blood" signifies a literal, defiling change, rendering the water not just discolored but truly putrid, undrinkable, and a source of dread. This act directly attacked the Egyptian worldview, turning their life-giving deity into a source of death and judgment, and demonstrating God's absolute supremacy over their most revered natural resource and its associated gods.
Literary Devices
Exodus 7:20 employs several powerful literary devices to convey its profound theological message. Symbolism is paramount, with the Nile River symbolizing the very lifeblood and spiritual foundation of Egypt, which is then transformed into blood, a universal symbol of death, defilement, and judgment. The rod itself serves as a symbol of divine authority and power, acting as the instrument through which God's will is executed. The public nature of the miracle, performed "in the sight of Pharaoh, and in the sight of his servants," highlights the use of dramatic irony, as Pharaoh, who sought to diminish God's power, is forced to witness its overwhelming display. Furthermore, the complete transformation of "all the waters" suggests hyperbole to emphasize the totality and undeniable nature of the plague, ensuring its impact was comprehensive and inescapable throughout Egypt.
Theological and Thematic Connections
Exodus 7:20 stands as a foundational text for understanding God's sovereign power, His righteous judgment against idolatry, and His unwavering commitment to His covenant people. It unequivocally declares that the Lord is not merely one god among many, but the supreme Creator and Sustainer who holds absolute dominion over all creation, capable of altering its very fabric at will. This plague serves as a direct indictment of Egypt's polytheistic religion, demonstrating the futility of worshipping created things—like the Nile—rather than the Creator. It also highlights the principle that God often chooses to work through obedient human instruments, empowering them to perform acts that reveal His glory and fulfill His purposes, even in the face of overwhelming opposition. The transformation of the Nile from a source of life to a symbol of death foreshadows the ultimate consequences of resisting God's will and oppressing His chosen people.
Reflection and Application
Exodus 7:20 serves as a profound reminder of God's limitless power and His unwavering sovereignty over all creation. It calls believers to cultivate a deep and abiding trust in His authority, recognizing that He can orchestrate events and transform circumstances in ways that defy human expectation and logic. This passage challenges us to practice immediate and unwavering obedience to His commands, even when the path ahead seems daunting or the opposition appears insurmountable, knowing that our faithful actions can become conduits for His supernatural work. Just as God decisively confronted the false gods and oppressive systems of ancient Egypt, He continues to challenge anything that attempts to usurp His rightful place in our lives—whether it be material wealth, worldly power, personal ambitions, or any form of idolatry. This verse assures us that God will act decisively to fulfill His divine purposes and reveal His glory, often in ways that transcend human understanding, reminding us that true freedom and blessing are found only in submission to His supreme will.
Questions for Reflection
FAQ
Why did God choose to turn the Nile River into blood for the first plague?
God chose the Nile because it was the lifeblood of Egypt, essential for agriculture, drinking water, and transportation. More significantly, the Nile was deeply integrated into Egyptian religious beliefs, being deified itself and associated with gods like Hapi (god of the Nile's annual flood) and Osiris (god of the underworld and fertility, whose blood was believed to flow in the Nile). By turning it to blood, God directly attacked the spiritual foundations of Egypt, demonstrating His absolute supremacy over their false gods and revealing their impotence. It was a profound judgment on their idolatry and a clear, undeniable sign of His power, intended to make His name known throughout the land (Exodus 9:16).
Was the water literally turned to blood, or was it just discolored?
The biblical text strongly indicates a literal transformation. The Hebrew word dam (דָּם) unequivocally means "blood." The narrative describes fish dying, the river stinking, and Egyptians being unable to drink the water, having to dig for fresh water elsewhere (Exodus 7:21). This points to a complete and literal change, not merely a discoloration or a natural phenomenon, causing widespread distress and confirming the miraculous nature of the event.
Did the Egyptians have any water to drink after this plague?
The plague affected "all the waters that [were] in the river" and "all the streams, the rivers, the ponds, and all their pools of water" (Exodus 7:19). The text states that the Egyptians "digged round about the river for water to drink" (Exodus 7:24). This indicates that while the Nile and its connected waterways were contaminated, groundwater or other sources not directly linked to the river might have remained unaffected, or they had to work laboriously to find potable water, highlighting the severe hardship imposed by the plague.
Christ-Centered Fulfillment
Exodus 7:20, with its portrayal of God's sovereign power over creation and His righteous judgment against sin and idolatry, finds its ultimate and most profound fulfillment in Jesus Christ. Just as the Nile, a vital source of life for Egypt, was supernaturally turned to blood as a sign of judgment and defilement, Christ's own blood, shed on the cross, transforms the curse of sin into the promise of new life, offering purification and redemption rather than defilement. He is the true and living "water" (John 4:10) who quenches spiritual thirst, and through His perfect sacrifice, He triumphs over all false gods, oppressive powers, and the bondage of sin and death. The plagues revealed God's power to save His people from physical slavery, and Christ's crucifixion and resurrection are the supreme demonstration of that saving power, establishing a new covenant not through the judgment of water, but through the cleansing, life-giving power of His own blood, ushering in the ultimate and eternal Exodus for all who believe (Hebrews 9:12).