Exodus 7:14

And the LORD said unto Moses, Pharaoh's heart is hardened, he refuseth to let the people go.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

THE FIRST PLAGUE.

(14-21) The water turned to blood.—Moses had already been empowered to turn water into blood on a small scale (Exodus 4:9), and had exhibited his power before his own people (Exodus 4:30). But the present miracle is different. (1) It is to be done on the largest possible scale; (2) in the sight of all the Egyptians; and (3) not as a sign, but as a “judgment.” All the Nile water—whether in the main river, or its branches, or the canals derived from it, or the pools formed by its inundation or by percolation through its banks, or in artificial reservoirs, including the tanks of wood or stone attached to houses (Exodus 7:19)—is to be “turned to blood:” i.e., not merely turned of a red colour, either by admixture of earthy matter or of Infusoriae, but made to have all the qualities and appearance of blood, so as to become offensive, horrible, loathsome (Exodus 7:18). The judgment strikes the Egyptians two several blows. (1) It involves an insult to their religion, and brings it into discredit, since the Nile-god, Hapi, was a main object of worship, closely connected with Osiris, and even with Amnion, celebrated in hymns with the most extravagant titles of honour (Records of the Past, vol. iv. pp. 108-110), and a frequent object of public adoration in festivals. (2) It is a great physical affliction. They are accustomed to use the Nile water for drinking, for ablutions, for the washing of their clothes, and for culinary purposes; they have great difficulty in procuring any other; they delight in the Nile water, regard it as the best in the world, are in the habit of drinking deep draughts of it continually. This is all put a stop to. They suffer from thirst, from enforced uncleanliness, from the horror of blood all about them, even in their cisterns. Again, their fish are killed. Fish was one of their principal foods, perhaps the main food of the common people; and the river was the chief source whence the fish supply was obtained, for even the Lake Moeris was an off-shoot from the river (Herod. ii. 149). Their fish supply is stopped. The punishment is retaliatory: for as they had made the Nile the means of destroying Hebrew infants (Exodus 1:22), so that Hebrew parents had loathed to drink of it, as though stained with the blood of their children, so is it now made by means of blood undrinkable for themselves. The plague lasts seven days (Exodus 7:25), a longer time than any other; and if not so destructive as the later ones, was perhaps of all the most nauseous and disgusting.

Benson Commentary

Exodus 7:14. Pharaoh’s heart is hardened — כבד לב, is made heavy.

Neither my word nor works make any impression upon him. He is obdurate and obstinate, and what was designed for his conviction and humiliation only aggravates his guilt, and prepares him for a more signal destruction.

Matthew Henry's Concise Commentary

7:14-25 Here is the first of the ten plagues, the turning of the water into blood. It was a dreadful plague. The sight of such vast rolling streams of blood could not but strike horror. Nothing is more common than water: so wisely has Providence ordered it, and so kindly, that what 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. Egypt was a pleasant land, but the dead fish and blood now rendered it very unpleasant. It was a righteous plague, and justly sent upon the Egyptians; for Nile, the river of Egypt, was their idol. That creature which we idolize, God justly takes from us, or makes bitter to us. They had stained the river with the blood of the Hebrews' children, and now God made that river all blood. Never any thirsted after blood, but sooner or later they had enough of it. It was a significant plague; Egypt had great dependence upon their river, Zec 14:18; so that in smiting the river, they were warned of the destruction of all the produce of their country. The love of Christ to his disciples changes all their common mercies into spiritual blessings; the anger of God towards his enemies, renders their most valued advantages a curse and a misery to them. Aaron is to summon the plague by smiting the river with his rod. It was done in the sight of Pharaoh and his attendants, for God's true miracles were not performed as Satan's lying wonders; truth seeks no corners. See the almighty power of God. Every creature is that to us which he makes it to be water or blood. See what changes we may meet with in the things of this world; what is always vain, may soon become vexatious. 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. The plague continued seven days; and in all that time Pharaoh's proud heart would not let him desire Moses to pray for the removal of it. Thus the hypocrites in heart heap up wrath. No wonder that God's anger is not turned away, but that his hand is stretched out still.

Barnes' Notes on the Bible

And he hardened - Or Pharaoh's heart was hardened. See Exodus 4:21.

Jamieson-Fausset-Brown Bible Commentary

14. Pharaoh's heart is hardened—Whatever might have been his first impressions, they were soon dispelled; and when he found his magicians making similar attempts, he concluded that Aaron's affair was a magical deception, the secret of which was not known to his wise men.

Matthew Poole's Commentary

He is obstinate, and resolved in his way, so as neither my word nor my works can make any impression upon him.

Gill's Exposition of the Entire Bible

And the Lord said unto Moses, Pharaoh's heart is hardened,.... Or "heavy" (c), dull and stupid, stiff and inflexible, cannot lift up his heart, or find in his heart to obey the will of God:

he refuseth to let the people go; which was an instance and proof of the hardness and heaviness of his heart, on which the above miracle had made no impression, to regard what God by his ambassadors had required of him.

(c) "grave", Montanus, Drusius. So Ainsworth.

Geneva Study Bible

And the LORD said unto Moses, Pharaoh's heart is hardened, he refuseth to let the people go.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

14. is stubborn] lit. is heavy, i.e. difficult to move, the word used by J to express the idea of hardening of the heart. See on Exodus 7:13.

refuseth] cf. Exodus 4:23, Exodus 8:2, Exodus 9:2, Exodus 10:3-4.

14–25. The first plague: the water turned into blood. From J, E, and P. In J and E only the water of the Nile is turned to blood (vv. 17, 20), in P all the water in Egypt (vv. 19, 21b). In P, also, as in other cases (p. 55), the wonder is wrought at a signal given by Aaron with his rod (v. 19); and though the distinction is obscured as the text now stands, it is probable, that when J and E were in their original form, it was described in J as wrought, like the other plagues, by Jehovah, without human intervention, and in E at a signal given by Moses (see on vv. 15, 17, 20b; and cf. p. 56).

Chapters Exodus 7:14 to Exodus 11:5The first nine Plagues

The narrative of the Plagues, like that of the preceding chapters, is composite. The details of the analysis depend partly upon literary criteria, partly upon differences in the representation, which are not isolated, but recurrent, and which moreover accompany the literary differences and support the conclusions based upon them,—the differences referred to often also agreeing remarkably with corresponding differences in the parts of the preceding narrative, especially in Exodus 3:1 to Exodus 7:13, which have already, upon independent grounds, been assigned to P, J, and E, respectively. No one source, however, it should be premised, in the parts of it that have been preserved, gives all the plagues.

The parts belonging to P are most readily distinguished, viz. (after Exodus 7:8-13) Exodus 7:19-20 a, 21b–22, Exodus 8:5-7; Exodus 8:15 b–19, Exodus 9:8-12, Exodus 11:9-10 : the rest of the narrative belongs in the main to J, the hand of E being hardly traceable beyond Exodus 7:15; Exodus 7:17 b, 20b, Exodus 9:22-23 a, 31–32 (perhaps), 35a, Exodus 10:12-13 a, 14a, 15b, 20, 21–23, 27, Exodus 11:1-3.

Putting aside for the present purely literary differences, we have thus a threefold representation of the plagues, corresponding to the three literary sources, P, J, and E, of which the narrative is composed. The differences relate to not less than five or six distinct points,—the terms of the command addressed to Moses, the part taken by Aaron, the demand made of the Pharaoh, the use made of the rod, the description of the plague, and the formulae used to express the Pharaoh’s obstinacy. Thus in P Aaron co-operates with Moses, and the command is Say unto Aaron (Exodus 7:19, Exodus 8:5; Exodus 8:16; so before in Exodus 7:9 : even in Exodus 9:8, where Moses alone is to act, both are expressly addressed); there is no interview with the Pharaoh, so that no demand is ever made for Israel’s release; the descriptions are brief; except in Exodus 9:10, Aaron is the wonder-worker, bringing about the result by stretching out his rod at Moses’ direction (Exodus 7:19, Exodus 8:5 f., 16 f.; cf. Exodus 7:9); the wonders wrought (‘signs and portents,’ Exodus 7:3 : P does not speak of them as ‘plagues’) are intended less to break down the Pharaoh’s resistance than to accredit Moses as Jehovah’s representative; they thus take substantially the form of a contest with the native magicians, who are mentioned only in this narrative (Exodus 7:11 f., 22, Exodus 8:7; Exodus 8:18 f., Exodus 9:11), and who at first do the same things by their arts, but in the end are completely defeated; the hardening of Pharaoh’s heart is expressed by ḥâzaḳ ḥizzçḳ (was strong, made strong), Exodus 7:22, Exodus 8:19, Exodus 9:12, Exodus 11:10 (Song of Solomon 7:13), and the closing formula is, and he hearkened not unto them, as Jehovah had spoken, Exodus 7:22, Exodus 8:15 b, 19, Exodus 9:12 (Song of Solomon 7:13). In J, on the contrary, Moses one (without Aaron) is told to go in before the Pharaoh, and he addresses the Pharaoh himself (in agreement with Exodus 4:10-16, where Aaron is appointed to be Moses’ spokesman not with Pharaoh, as in P, but with the people), Exodus 7:14-16, Exodus 8:1; Exodus 8:9-10; Exodus 8:20; Exodus 8:26; Exodus 8:29, Exodus 9:1; Exodus 9:13; Exodus 9:29, Exodus 10:1; Exodus 10:9; Exodus 10:25, Exodus 11:4-10[116]; a formal demand is regularly made, Let my people go, that they may serve me, Exodus 7:16, Exodus 8:1; Exodus 8:20, Exodus 9:1; Exodus 9:13, Exodus 10:3 (comp. before, Exodus 4:23); the interview with the Pharaoh is prolonged, and described in some detail; Jehovah Himself brings the plague, after it has been announced by Moses,—usually on the morrow, Exodus 8:23, Exodus 9:5 f., 18, Exodus 10:4,—without any mention of Aaron or his rod; sometimes the king sends for Moses and Aaron to crave their intercession, Exodus 8:8; Exodus 8:25, Exodus 9:27, Exodus 10:16; the plague is removed, as it is brought, without any human intervention; the hardening of Pharaoh’s heart is expressed by kâbçd, hikbîd (was heavy, made heavy), Exodus 7:14, Exodus 8:15; Exodus 8:32, Exodus 9:7; Exodus 9:34, Exodus 10:1; and there is no closing formula: J also, unlike both P and E, represents the Israelites as living apart from the Egyptians, in the land of Goshen,

Pulpit Commentary

Verses 14-21. - THE FIRST PLAGUE. The first miracle had been exhibited, and had failed. It had been a mere "sign," and in no respect a "judgment." Now the "judgments ' were to begin. God manifests himself again to Moses, and gives him exact directions what he is to do. He is to meet Pharaoh on the banks of the Nile, and to warn him that a plague is coming upon all Egypt on account of his obstinacy; that the waters of the Nile will be turned to blood, so that the ash will die, and the river stink, and the Egyptians loathe to drink of the water of the river (vers. 15-18). Pharaoh not yielding, making no sign, the threat is to be immediately followed by the act. In the sight of Pharaoh and his court, or at any rate of his train of attendants (ver. 20), Aaron is to stretch his rod over the Nile, and the water is at once to become blood, the fish to die, and the river in a short time to become offensive, or, in the simple and direct language of the Bible, to stink. The commands given by God are executed, and the result is as declared beforehand by Moses (vers. 20, 21). Verse 14. - Pharaoh's heart is hardened. Rather, "is hard, is dull." The adjective used is entirely unconnected with the verb of the preceding verse. Exodus 7:14

Keil and Delitzsch Biblical Commentary on the Old Testament

When Pharaoh hardened his heart against the first sign, notwithstanding the fact that it displayed the supremacy of the messengers of Jehovah over the might of the Egyptian conjurers and their gods, and refused to let the people of Israel go; Moses and Aaron were empowered by God to force the release of Israel from the obdurate king by a series of penal miracles. These מפתים were not purely supernatural wonders, or altogether unknown to the Egyptians, but were land-plagues with which Egypt was occasionally visited, and were raised into miraculous deeds of the Almighty God, by the fact that they burst upon the land one after another at an unusual time of the year, in unwonted force, and in close succession. These plagues were selected by God as miraculous signs, because He intended to prove thereby to the king and his servants, that He, Jehovah, was the Lord in the land, and ruled over the powers of nature with unrestricted freedom and omnipotence. For this reason God not only caused them to burst suddenly upon the land according to His word, and then as suddenly to disappear according to His omnipotent will, but caused them to be produced by Moses and Aaron and disappear again at their word and prayer, that Pharaoh might learn that these men were appointed by Him as His messengers, and were endowed by Him with divine power for the accomplishment of His will.

Exodus 7:14-21

The Water of the Nile Turned into Blood. - In the morning, when Pharaoh went to the Nile, Moses took his staff at the command of God; went up to him on the bank of the river, with the demand of Jehovah that he would let His people Israel go; and because hitherto (עד־כּה) he had not obeyed, announced this first plague, which Aaron immediately brought to pass. Both time and place are of significance here. Pharaoh went out in the morning to the Nile (Exodus 7:15; Exodus 8:20), not merely to take a refreshing walk, or to bathe in the river, or to see how high the water had risen, but without doubt to present his daily worship to the Nile, which was honoured by the Egyptians as their supreme deity (vid., Exodus 2:5). At this very moment the will of God with regard to Israel was declared to him; and for his refusal to comply with the will of the Lord as thus revealed to him, the smiting of the Nile with the staff made known to him the fact, that the God of the Hebrews was the true God, and possessed the power to turn the fertilizing water of this object of their highest worship into blood. The changing of the water into blood is to be interpreted in the same sense as in Joel 3:4, where the moon is said to be turned into blood; that is to say, not as a chemical change into real blood, but as a change in the colour, which caused it to assume the appearance of blood (2 Kings 3:22). According to the statements of many travellers, the Nile water changes its colour when the water is lowest, assumes first of all a greenish hue and is almost undrinkable, and then, while it is rising, becomes as red as ochre, when it is more wholesome again. The causes of this change have not been sufficiently investigated. The reddening of the water is attributed by many to the red earth, which the river brings down from Sennaar (cf. Hengstenberg, Egypt and the Books of Moses, pp. 104ff. transl.; Laborde, comment. p. 28); but Ehrenberg came to the conclusion, after microscopical examinations, that it was caused by cryptogamic plants and infusoria. This natural phenomenon was here intensified into a miracle, not only by the fact that the change took place immediately in all the branches of the river at Moses' word and through the smiting of the Nile, but even more by a chemical change in the water, which caused the fishes to die, the stream to stink, and, what seems to indicate putrefaction, the water to become undrinkable; whereas, according to the accounts of travellers, which certainly do not quite agree with one another, and are not entirely trustworthy, the Nile water becomes more drinkable as soon as the natural reddening beings. The change in the water extended to "the streams," or different arms of the Nile; "the rivers," or Nile canals; "the ponds," or large standing lakes formed by the Nile; and all "the pools of water," lit., every collection of their waters, i.e., all the other standing lakes and ponds, left by the overflowings of the Nile, with the water of which those who lived at a distance from the river had to content themselves. "So that there was blood in all the land of Egypt, both in the wood and in the stone;" i.e., in the vessels of wood and stone, in which the water taken from the Nile and its branches was kept for daily use. The reference is not merely to the earthen vessels used for filtering and cleansing the water, but to every vessel into which water had been put. The "stone" vessels were the stone reservoirs built up at the corners of the streets and in other places, where fresh water was kept for the poor (cf. Oedmann's verm. Samml. p. 133). The meaning of this supplementary clause is not that even the water which was in these vessels previous to the smiting of the river was turned into blood, in which Kurtz perceives "the most miraculous part of the whole miracle;" for in that case the "wood and stone" would have been mentioned immediately after the "gatherings of the waters;" but simply that there was no more water to put into these vessels that was not changed into blood. The death of the fishes was a sign, that the smiting had taken away from the river its life-sustaining power, and that its red hue was intended to depict before the eyes of the Egyptians all the terrors of death; but we are not to suppose that there was any reference to the innocent blood which the Egyptians had poured into the river through the drowning of the Hebrew boys, or to their own guilty blood which was afterwards to be shed.