Exodus 7:14–25

In Exodus 7 the great struggle begins, and wonder after wonder falls on the doomed land of Egypt. Notice this about the hardening of Pharaoh's heart. It was in no way the case before Pharaoh openly declared his unbelief. God never compelled a man to be an unbeliever. In short, unbelief never begins as the result of God's judicial hardening. Is there then no such thing as hardening? Does not Scripture mean that there is? Undoubtedly there is hardening. There are two equal errors. One says God hardens a person when He first sends a testimony. The other denies that He hardens a person who has refused that testimony.

"But I will harden Pharaoh's heart." This was stated before in chapter 4:21. Eighteen times we read of the hardening of Pharaoh's heart. However, different words are used in the Hebrew to show an important distinction. One means to "make firm" or "strong." The other means "to make stubborn." Together these two words show Pharaoh hardening his own heart, and God hardening him after he continued in his wicked way. Scripture says five times that Pharaoh hardened his heart. Only then did God begin His hardening and make Pharaoh's heart stubborn. Pharaoh hardened himself, then God hardened him. Pharaoh had his opportunities, and because he refused and continued in unbelief, God made him stubborn. This holds a solemn warning. Thousands harden their hearts now.

This explains an expression that occurs very often in the earlier chapters of this book. "The Lord hardened Pharaoh's heart." No one needs to avoid the full, plain sense of this most solemn statement. If man resists the light of divine testimony, he is shut up to judicial blindness and hardness of heart. God leaves him to himself, and then Satan comes in and carries him headlong to destruction. Pharaoh had plenty of light. It showed him the extravagant folly of trying to keep back the people God had commanded him to let go. But the real disposition of his heart was to act against God, and therefore God left him to himself.

Their general object is clear when we remember what God's controversy with Pharaoh was about. He dealt with Pharaoh as the oppressor of His people... So first the waters of Egypt are turned into blood, the symbol of death and judgment. This meant above all the sacred Nile. It was the source of life and refreshment to Egypt and its people, from the king down to the humblest of his subjects. As a result, "the fish in the Nile died, and the Nile stank, so that the Egyptians could not drink water from the Nile. There was blood throughout all the land of Egypt." So the river they proudly boasted in as an emblem of God became an object of disgust and loathing.

Those who have studied the records of ancient Egypt tell us that the Egyptians worshipped the Nile as representing one of the chief gods of that land of idols. And remember that when the river was struck under the first plague, Pharaoh was going in the same direction that morning. It gives us the impression that he was going out to worship the Nile-god, and just at that moment his god was smitten.

The first plague God sent was announced beforehand to Pharaoh... Then he announced to Pharaoh that he would strike the waters of the river so that they might become blood... The announcement had no effect on Pharaoh, and the Lord commanded Moses to do just what he had warned.

Those who have studied the records of ancient Egypt tell us that the Egyptians worshipped the Nile as standing for one of the chief gods of that land of idols. And we remember that when the river was struck under the first plague, Pharaoh was going in the same direction in the morning. It gives us the impression that he was going out to worship the Nile-god. Just at that moment his god was struck.

This particular morning visit was probably for a religious ceremony in honour of the god. There seems good ground for the suggestion that it was the time of the yearly flood, the time of the Red Nile. That is the time when the waters take on a reddish colour, because of the deposits carried down from the mountains far to the south. So Pharaoh's visit to the river would be of the most imposing grandeur.

The point of this wonder was the change of power (which a "rod" means in scripture) into something Satanic. The rod is the symbol of authority; it may also represent chastening. But no chastening is right unless it comes from just authority. So this sign joins the two ideas. The rod of power taking Satanic form seems to be meant by the sign first given to Moses. Such was exactly the state of things in the land of Egypt.

The rod in the East is a symbol of authority and power... The old monuments of Egypt in hundreds of cases show gods and men with sceptre-like rods in their hands... Satan had the power and the authority. Jehovah would hand them to Moses as His servant, and as the story goes on, it often says that Moses had the rod of God. Serpents appear everywhere on the temples of Egypt. The first divine sign was clear: the rod of God in the hand of the deliverer would win the victory. The serpent's power would be broken before Jehovah.

God announced the first plague to Pharaoh beforehand. He told Moses that Pharaoh would go out in the morning to the river. He told Moses to stand there with the rod that had become a serpent, and to repeat His demand that Pharaoh let Israel go.

Jehovah opened each of the three series of plagues by commanding Moses to meet Pharaoh "in the morning," at the start of a day. Moses and Aaron opened the second plague of each series by visiting Pharaoh. The third came without warning. An orderly design governs each series.

The word to him was, "Let My people go…" So the Lord at once claimed the people as His. But for a century or two the Pharaohs of Egypt had regarded the people as theirs, and as their slaves. So from the outset the issue was joined. Jehovah claimed the people that Pharaoh regarded as his own. Which claimant would prevail? The issue could not be in doubt for one moment.

The river watered the land through its many channels. It was the very sign of their independence from heaven — they adored it as a god, and yet could claim it as their own making. That river was turned into blood, so that they could not drink of it. The support of life becomes the very symbol of death... It is, in fact, not merely nature rising up, but penalty from the Creator of nature — death from the Life-giver.

The word to him was, "Let My people go …" So the Lord at once claimed the people as His. For a century or two the Pharaohs of Egypt had regarded the people as theirs, and as their slaves. So the dispute began at once. Jehovah claimed the people that Pharaoh regarded as his own. Which claimant would prevail? The issue could not be in doubt for one moment.

Israel was God's people, and here He counts up those on whom He had a sovereign claim. Amazing grace! To find an object in those who were in the middle of all the degradation of Egyptian bondage! ... He came down and stood among the brick-kilns of Egypt. There He saw a people groaning under the lash of the taskmasters, and He spoke those memorable words, "Let my people go." Then He counted them up, as much as to say, "These are mine. Let me see how many I have, so that I leave not one behind."

Surrounded by priests and princes, Pharaoh gave a proud reply: "Who is Jehovah, that I should obey His voice to let Israel go? I do not know Jehovah, and I will not let Israel go." Pharaoh knew the gods of his own land and of the nations he had conquered, and he had seen their images. But he knew nothing of Jehovah, the invisible, the eternal. He laughed at the idea of His power. Were not the people of Jehovah Pharaoh's own slaves? If Jehovah, the God of the Hebrews, was really a god, why had He let His worshippers fall under the power of another nation? That nation served gods who stood for Creator, Supreme Ruler, Life Giver, Deliverer and Judge — glories that belong to Jehovah alone.

The dispute was this: would the world-system have the service of God's people, or would that service be for Him alone? This service is priestly in character, and no one could carry it out in the land of Egypt.

All true worship of God means separation from the world. The sacrifice of Christ, the atonement which is the basis of all worship, is an abomination in the sight of the world.

Here is true separation from Egypt — "three days' journey." Nothing less than this could satisfy faith. The Israel of God must leave the land of death and darkness behind, in the power of resurrection... In fact, Israel never offered a single note of praise until the whole congregation stood on the far side of the Red Sea, in the full power of a finished redemption. It is the same now. The believer must know where the death and resurrection of the Lord Jesus Christ have set him for ever. Only then can he be an intelligent worshipper, an acceptable servant, or an effective witness.

Meneptah refused to obey the summons Moses delivered on God's part. He had also rejected the appeal of the Israelites. He truly disbelieved the miracle just worked — otherwise why did he stay stubborn? Other means, punishing in character, would follow, and without long delay. God had given him time to think, but in vain.

Those who have studied the records of ancient Egypt tell us that the Nile was worshipped as standing for one of the chief gods of that land of idols. When the first plague struck the river, Pharaoh was going in the same direction in the morning (Exodus 7:15). It gives us the impression that he was going out to worship the Nile-god, and at that moment his god was struck.

In one way or another He will and must make Himself known, for that is His glory. But He seeks to be known in goodness rather than in judgment, if men will hear... But Egypt forgot Joseph. A king arose there who persecuted Joseph's people, and said of his God, "Who is the LORD, that I should obey Him?" Then the Lord had to publish His name in that land in judgment, saying to the king, "By this you shall know that I am the LORD: behold, I will strike with the staff that is in my hand." He was now to be made known not in Joseph, but in plagues.

The Egyptians adored the river as a god, and yet could claim it as their own making (Ezek. 29:3). Its channels watered the land, and were the very sign that Egypt did not depend on heaven. The river was turned into blood, so that they could not drink of it. The support of life becomes the very symbol of death, and of death by violence, the infliction of the penalty. It is, in fact, not merely nature rising up against them, but penalty from the Creator of nature — death from the Life-giver.

He who, at Cana, turned the water into wine to cheer His creatures, turned the water of the Nile into blood in judicial dealing with the Egyptians.

Those who have studied the records of ancient Egypt tell us that the Nile was worshipped as one of the chief gods of that land of idols. Remember that when the river was struck under the first plague, Pharaoh was going in the same direction in the morning (Exodus 7:15). It gives us the impression that he was going out to worship the Nile-god, and just at that moment his god was struck... This shows us how these judgments affected the gods of Egypt, as indicated in Exodus 12:12.

The first plague God sent was announced beforehand to Pharaoh... Then he announced to Pharaoh that he would strike the waters of the river that they might become blood (v. 17)... The announcement evidently had no effect on Pharaoh, and the Lord commanded Moses to do just what he had warned (v. 19). When he did this, the result was just as he had said (v. 21).

Even rationalism does not in every case dare to deny that the events told in Ex. 7-12 were supernatural... Alongside the first plague (Ex. 7:15-25) they point to Ehrenberg, who in 1823 saw the inlet of the Red Sea, near Sinai, stained blood-red by tiny plants. Did this kill the fish in the sea or make the waters stink? Did it affect every pond and stream, indeed every vessel of wood and stone? They cannot deny that the two are worlds apart. The Nile takes on a reddish tint for some weeks in June, and none of these consequences follow. This blow fell in or about January, on the river of their pride and idolatry — the river that had seen the cruel death of Israel's male children.

Here we have a picture of Christ struck for us, by the hand of God, in judgment. The reader will note the expression, "the staff with which you struck the Nile." Why the Nile?... It was the staff that turned the water into blood that was to strike the Rock — and "the Rock was Christ" — so that streams of life and refreshment might flow for us.

The first plague God sent was announced beforehand to Pharaoh. God told Moses that Pharaoh would go out in the morning to the river. He was to stand there with the rod that had earlier become a serpent, and repeat God's message demanding that Pharaoh let Israel go. The announcement had no effect on Pharaoh, and the Lord commanded Moses to do just what he had warned. When he did this, the result was just as he had said.

It seems to be part of God's ways to warn twice, and if no one takes notice, to strike the third time without giving any warning.

Was that a miracle, or was it red colouring matter that at times appeared in the river? It was a miracle. All the water of the river had become blood. Proof of that was abundant. The fish in the Nile died, the river stank, and the Egyptians could not drink of the water of the river. What a change in the Nile! In a moment the pleasant water became disgusting. One important source of food, within reach of even the ordinary person, was cut off, because the fish — clearly plentiful (Numbers 11:5) — died at once. Hapi, the Nile god, could not prevent it.

This was a real punishment; because this was the water they all drank, and they valued it highly. The fish too was plentiful: the Israelites in the wilderness could not forget the fish of which they had eaten freely, or "for nothing."

The first plague turned the Nile and its branches into blood. The river was the very life of Egypt. The food, and the wealth, and the beauty of the land were all derived from it. Upon Hapi, or Nilus, the first judgment of God fell. All Egypt owes its existence to this generous river. Egypt did not admit that God made the fruitful Nile. It treated the river as the work of the Sun and of Creative Power, a stream produced, as it were, by nature out of nature. Now it was to be a River of Death in the middle of the land.

The support of life becomes the very symbol of death, and of death by violence, the infliction of the penalty. This is not just nature rising in revolt. It is a penalty from the Creator of nature — death from the Life-giver.

The Egyptians "regarded the Nile as divine in the strictest sense, and worshipped it under many names. As the bountiful Osiris, and under many other divine names, the Nile was the beneficent god of Egypt — the representative of all that was good. Evil had, however, also its god, the deadly enemy of Osiris — the hated Typhon — the source of all that was cruel, violent, and wicked. The Egyptians linked the touch or sight of blood with this hated being… So turning the Nile waters into blood defiled the sacred river. It made Typhon triumph over Osiris, and it dishonoured the religion of the land in one of its highest expressions."

One blow brought down both Hapi and the sacred fish — the fertilizer, and the emblems of rich fertility, which they worshipped. Egyptian and Hebrew alike came to know the power of Jehovah all over Egypt.

The river, as we see in Scripture itself, was the very symbol of independence. Egypt drank no rain water from heaven. Its supply did not come from above. This is the world in its independence of God. But this independence of God, the Giver of life, is only death, and turns to death. The judgment here as elsewhere reveals the actual spiritual condition. A thing that serves as God's creature and His minister is only a means of multiplied blessing. Cut off from Him, it produces nothing but a deeper and more complete separation.

All the water of the river had become blood, and the proof was everywhere. The fish in the Nile died, the river stank, and the Egyptians could not drink the water. Water that had been pleasant to drink turned foul in a moment. One important source of food, within reach of the ordinary person, was cut off, for the fish were plentiful (Numbers 11:5) and died at once. Hapi, the Nile god, could not prevent it. The Creator gave the command, the waters were struck, and blood was the result. All the water in the ponds and pools, and in vessels of wood and of stone, became blood. Where Moses was not seen the plague was felt; and the Egyptians dug around the river for water.

The demand for the release of the people was to be made again. If Pharaoh refused, the rod was to be stretched out over the river, and its waters turned to blood. That rod had been turned into a serpent, and it had swallowed the rods of the magicians. The river that was the very life of Egypt was turned into a river of death and stinking.

The river, as we see in Scripture itself, was the very symbol of independence. Egypt drank no water from the rain of heaven. Its supply did not come from above. This is the world living in independence of God. But this independence of God, the Giver of life, is only death, and turns to death. The judgment here as elsewhere reveals the actual spiritual condition. What God made to serve Him is only a means of rich blessing. Cut off from Him, it produces only a deeper and more complete separation.

They were particularly suited, in the wisdom of God, to humble Egypt. It was not only an affliction on the land. It was not only deep pain and anguish to the people, growing worse each time. It was a solemn contest between the LORD and the gods of Egypt. The plagues were designed to strike them hardest in what made up their religion. Take the Nile: Egypt boasted in that river, which they thought of as the great emblem of God on earth… In these repeated blows we find God dealing with the gods as well as with the men and habits of Egypt.

Alongside the first plague (Ex. 7:15-25) they set a blood-red stain that plant growth made in an inlet of the Red Sea in 1823. Did that kill the fish in the sea, or make the waters stink? Did it affect every pond and stream — indeed every vessel of wood and stone? The Nile takes a reddish tint for some weeks in June, and none of these things follow. They cannot deny the difference from so heavy a blow, in or about January, on the river of their pride and idolatry — the river that had seen the cruel death of Israel's male children.

God stepped in for His people to punish Pharaoh and his people for their treatment of Israel. The river, the source of their prosperity, was not forgotten, for the rivers and waters of Egypt were turned into blood. In a coming day God steps in again to punish the Egyptians, before the day of blessing comes to them: "the waters of the sea will be dried up, and the river will be dry and parched" (Isa. 19:5). In the end, Egypt and Assyria will be blessed along with Israel (Isa. 19:23-25).

The river watered the land through its many channels. It was the very sign that Egypt did not need heaven. They worshipped it as a god, and yet could claim it as their own making (Ezekiel 29:3) — two things that always go well together in idolatry. God turned that river into blood, so that they could not drink of it. What supports life becomes the very symbol of death — death by violence, the penalty carried out. This is not just nature rising up against them. It is penalty from the Creator of nature — death from the Life-giver.

Was that a miracle, or was it red colouring matter that at times appeared in the river? It was a miracle. All the water of the river had become blood. The proof of that was abundant. The fish in the Nile died, the river stank, and the Egyptians could not drink the water of the river. The water was pleasant to drink, and in a moment it became disgusting. One important source of food, within reach of the poorest person, was cut off. The fish were clearly plentiful (Numbers 11:5), and they all died at once. Hapi, the Nile god, could not prevent it.

Those who have studied the records of ancient Egypt tell us that the Egyptians worshipped the Nile as one of the chief gods of that land of idols. Remember that when the first plague struck the river, Pharaoh was going in the same direction that morning (Exodus 7:15). It gives us the impression that he was going out to worship the Nile-god, and at that very moment his god was struck.

He dealt this way with Pharaoh because Pharaoh oppressed His people, and because Pharaoh pictured the god of this world. So His conflict was with Pharaoh and with everything Pharaoh trusted in. We therefore read that He executed judgment upon the gods of Egypt (Exodus 12:12; Numbers 33:4). It was the brilliant display of God's victorious power in the stronghold of Satan.

In a small way the magicians did what Moses had done. By their enchantments — that is, by calling on their gods — they turned water into blood wherever they could find it. Their actions say, "By the power of our gods we can turn life into death. We can add to the misery that comes from the judgment of God." But their power stopped there. They could not turn death into life. They could not pass from death into life. God does this work, and God alone.

Here we have a picture of Christ struck for us, by the hand of God, in judgment. The reader will notice the expression, "the staff with which you struck the Nile." Why the Nile? Why mention this particular stroke of the rod? Exodus 7:20 gives the answer... The same rod that turned the water into blood would later strike the Rock — and that Rock was Christ — so that streams of life and refreshment might flow for us.

All this points to a terrible second acting out of these things. The second angel pours out his bowl of the wrath of God on the sea, and it becomes like the blood of a corpse. The third angel pours his bowl on the rivers and the springs of water, and they become blood. Death marked everything — not only the masses of nations and of men, but the springs and outflows of all human things in that day.

Then he announced to Pharaoh that he would strike the waters of the river so that they might become blood (v. 17). The fish would die, the river would stink, and the people would find it disgusting to try to drink from the river. The announcement apparently had no effect on Pharaoh, and the Lord commanded Moses to do just what he had warned (v. 19). When he did this, the result was just as he had said (v. 21).

Was that a miracle, or was it red colouring matter that at times appeared in the river? It was a miracle. All the water of the river had become blood. Proof of that was abundant. The fish in the Nile died, the river stank, and the Egyptians could not drink of the water of the river. What a change in the Nile! The waters were pleasant to drink, and in a moment they became disgusting. One important source of support, within reach of the ordinary person, was cut off, for the fish — clearly plentiful (Numbers 11:5) — died at once. Further, all the water in the ponds and pools, and in containers of wood as well as of stone, became blood. Where Moses was not seen the plague was felt, and the Egyptians dug around the river for water.

The river ran in many channels and watered the land. It was the very sign that Egypt needed nothing from heaven. They worshipped it as a god, and yet they could claim it as their own making (Ezekiel 29:3) — two things that fit well together in all idolatry. That river was turned into blood, so that they could not drink of it. The support of life becomes the very symbol of death, and of death by violence, the infliction of the penalty. What we see here is not just nature rebelling. It is penalty from the Creator of nature — death from the Life-giver.

The Nile was Egypt's god: they gave it the name "Osiris," which represented all that was good. Another god, "Typhon," represented all that was evil, and was regarded as blood-red. All Egypt would recognise that to turn water to blood was to make evil triumph over good.

It is also likely that when the first plague fell, Pharaoh was walking toward the river to worship the god that the Nile was thought to represent.

But again the magicians proved that they too could produce death and stink, so Pharaoh's heart stayed hard. It is no surprise that Satan could produce death, or something that stands for death. He is the author of sin, and death came in through sin. Pharaoh made light of this first plague, but the common people felt the weight of it, and it lasted seven days.

The river is turned to blood; the means of life and refreshment becomes a witness of judgment (Exodus 7:14 etc.)... [These plagues show] how all that the world values, if separated from God, will in the end turn into plagues.

The New Testament names the chief of these magicians. We read, "Just as Jannes and Jambres opposed Moses, so these men also oppose the truth." (2 Tim. 3:8.) That reference matters, because it shows that one of Satan's own working principles shaped what the magicians did. What was its special character? In one word, IMITATION... So when the rod of God struck the waters of Egypt and they became blood, the magicians "did the same by their secret arts." (Ex. 7:22.) ... Timothy also describes the men who resist the truth as "having the appearance of godliness, but denying its power." If Satan can succeed in open opposition to the truth, he will not hide himself. But if that door is shut, he will transform himself into an angel of light.

The magicians of Egypt could copy the servants of the true and living God in only three things: turning their rods into serpents, (Ex. 7:12) turning the water into blood, (Ex. 7:21) and bringing up the frogs. (Ex. 8:7) But the fourth sign called for life to appear, together with a display of nature brought low. There they were completely at a loss, and had to admit, "This is the finger of God." (Ex. 8:16-19)

Life belongs to God; He alone is its source; and so here Satan's efforts fail... So we can rest in confidence, whatever success the evil one seems to have now; for "the God of peace will soon crush Satan under your feet." (Rom. 16:20.)

The magicians used their secret arts to do the same thing. God had sent the trouble; and Satan shows he can bring trouble too, but he cannot take it away. Pharaoh regards the whole matter as if it was only magic... The Nile was Egypt's god: they gave it the name "Osiris," which represented all that was good. Another god, "Typhon," represented all that was evil, and was regarded as blood-red. All Egypt would recognise that to turn water to blood was to make evil triumph over good.

It is true that God hardened Pharaoh's heart. But that came only after Pharaoh had shown extreme and shocking arrogance by saying, "Who is the LORD, that I should obey his voice…?" (Ex. 5:2) — and only after he had hardened his own heart again and again. In fact the Spirit, using two different words in the original language, says seven times that Pharaoh hardened his heart (Ex. 7:13, 14, 22; 8:15, 19, 32; 9:7) before saying that God hardened the heart of Pharaoh (Ex. 9:12).

God never forced a man to be an unbeliever. Unbelief never begins as the result of hardening sent from God in judgment. Is there no such thing as hardening, then? ... It is just as wrong to suppose that God hardens a person when He first sends a testimony as it is to deny that He hardens after that testimony has been refused. The fact is, both are true.

Nothing deadens the power of truth so much as this: people who are not under its influence at all do the very same things as those who are. This is Satan's agency just now. He wants everyone counted as a Christian. He would like us to believe that we are surrounded by "a Christian world." But it is counterfeit Christianity. Far from bearing witness to the truth, it is designed by the enemy of the truth to resist truth's power to purify and lift up.

We now consider the first plague, the turning of the Nile and its branches into blood. The river was the very life of Egypt. The food, and the wealth, and the beauty of the land were all derived from it. Upon Hapi, or Nilus, the first judgment of God fell. All Egypt owed its existence to this generous river. Yet Egypt did not acknowledge it as made by God. They saw it as the result of the Sun and of Creative Power — a stream that nature had produced out of nature. Now this fruitful river was to become a River of Death in the middle of the land.

Pharaoh treats the whole thing as if it were only magic. With no apparent concern, he went back into his house (v. 23). Yet he should have realized how serious this was. The Nile was Egypt's god: they gave it the name "Osiris," which represented all that was good. Another god, "Typhon," stood for all that was evil, and they pictured him as blood-red. All Egypt would see that turning water into blood meant evil had beaten good.

In a small way the magicians did what Moses had done. They used their enchantments, that is, they called on their gods, and wherever they could find water they turned it into blood. Their actions say, "By the power of our gods we can turn life into death, we can add to the misery that comes from the judgment of God." But there their power stopped. They could not turn death into life. They could not pass from death into life. God does this work, and God alone. Still, they managed to influence the king. Pharaoh's heart was hardened, and he would not let Israel go.

Pharaoh made light of this first plague. But the common people felt the weight of it, and it lasted seven days.

Would Pharaoh yield? He hardened his heart. He strengthened himself in his opposition, left the riverside, and went to his house. Seven days passed, and Pharaoh had not seen Moses. There had been time to think. Pharaoh gained nothing from it.

God then sent a testimony to Pharaoh, as He does to everyone in some form or another. But man, left to himself, always refuses the testimony of God. He knows it is God. He is aware that he is doing wrong in refusing it. Yet he still refuses, because he does not like God and dare not trust Him, since God's word interferes with everything he likes. So man gives himself up to unbelief. Then God may, at that time or later, in His own wisdom, seal up a person in a judicial hardness. That is a distinct, positive act on God's part… God hardens because man refuses His word.

If our minds are shaped by the word of God, we will find that man is always treated as a responsible being. God judges and condemns him for his own sins, not by some decree fixed in advance.

The river was turned into blood, so that they could not drink it. What supports life becomes the very symbol of death — death by violence, the carrying out of the penalty. This is not just nature in revolt; it is a penalty from the Creator of nature — death from the Life-giver.

Was it a miracle, or was it the red colouring that sometimes appeared in the river? It was a miracle. All the water of the river had become blood. The proof was everywhere. The fish in the Nile died, the river stank, and the Egyptians could not drink the water of the river. What a change in the Nile! Water that was pleasant to drink turned disgusting in a moment. One important source of food, within reach of the poorest person, was cut off, for the fish, which were clearly plentiful, died at once. Hapi, the Nile god, could not prevent it... Further, all the water in the ponds and pools, and in vessels of wood and stone, became blood. Where Moses was not seen, the plague was felt; and the Egyptians dug round the river for water.

The river was the very life of Egypt. The food, the wealth and the beauty of the land all came from it. God's first judgment fell on Hapi, or Nilus. All Egypt owes its existence to that generous river. Yet Egypt did not admit that God had made it. They saw the fruitful Nile as the work of the Sun and of Creative Power — a stream produced, as it were, by nature out of nature. Now it was to be a River of Death in the middle of the land.

The Nile was Egypt's god: they gave it the name "Osiris," which stood for all that was good. Another god, "Typhon," stood for all that was evil, and they pictured him as blood-red. All Egypt would see that turning water to blood made evil triumph over good.

Though Pharaoh made light of this first plague, the common people felt the weight of it, and it lasted for seven days. This, we suppose, is what the last verse of the chapter shows.

There is not so much as a word about God in Ahab's orders to his servants — not a syllable about the sin that had brought God's heavy displeasure and judgement on the land. No; the word is, "Go to all fountains and brooks." That was Ahab's thought, his poor, low thought. His heart did not turn in true humility to the Lord. He did not cry to Him in the hour of his need. So his word is, "perhaps we may find grass." God is shut out, and self fills the whole mind. As long as he could find grass, he did not care about finding God.

Yet he should have realised that this was a very significant matter. The Nile was Egypt's god: they gave it the name "Osiris," which represented all that was good. Another god, "Typhon," represented all that was evil, and they regarded him as blood-red. All Egypt would recognise that to turn water to blood was to make evil triumph over good.

Alongside the first plague, they point to Ehrenberg, who in 1823 saw the inlet of the Red Sea, near Sinai, stained a blood-red colour by plants. Did this kill the fish in the sea or make the waters stink? Did it affect every pond and stream — indeed, every vessel of wood and stone? They cannot deny that there is every possible difference between the two. The Nile takes a reddish tint for some weeks in June, with none of these consequences. This was a far more severe blow, in or about January, on the river of their pride and idolatry — the river which had seen the cruel death of Israel's male children.

So the Egyptians had the work of digging wells near the river to find water to drink. This continued for seven days (v. 25), and it seems the plague eased at the end of that time.

For seven days the river ran blood instead of water, death instead of life, corruption instead of fertility. This is because seven is the period which God has appointed to mark out time on earth. And may we not add that for all time the stream of idolatry is a tide of death and corruption.

He hardened his heart. He strengthened himself in his opposition, left the riverside, and went to his house. Seven days passed, and Pharaoh had not seen Moses. He had time to think. He did not profit from it.

In general the plagues grow in severity until they reach their climax in the death of the firstborn. So they show how certain the judgment awaiting the sinner is. The ending of each stroke shows God's willingness to withdraw His hand from judgment, and shows judgment to be His strange work. Pharaoh hardens his heart not only by refusing to bow under the plagues. He also keeps to his course after God, in answer to his cry, lifts the plague. So neither the severity of God in sending the plague, nor His goodness in lifting it, has any effect on one whose heart is fully set to do evil.

He knows all things, so He knew that all nine plagues would not subdue the stubborn heart of Pharaoh. But the angelic principalities and powers in heavenly places do not know all things, and neither do men on earth. So He tested Pharaoh and gave space for repentance, as plague followed plague with growing severity. Then no one could rightly question the final stroke when it came.