Exodus 7:8–25

The first time that Moses made his application to Pharaoh, he produced his instructions only; now he is directed to produce his credentials, and does accordingly. 1. It is taken for granted that Pharaoh would challenge these demandants to work a miracle, that, by a performance evidently above the power of nature, they might prove their commission from the God of nature. Pharaoh will say, Show a miracle; not with any desire to be convinced, but with the hope that none will be wrought, and then he would have some colour for his infidelity. 2. Orders are therefore given to turn the rod into a serpent, according to the instructions, Exo 4:3. The same rod that was to give the signal of the other miracles is now itself the subject of a miracle, to put a reputation upon it. Aaron cast his rod to the ground, and instantly it became a serpent, Exo 7:10. This was proper, not only to affect Pharaoh with wonder, but to strike a terror upon him. Serpents are hurtful dreadful animals; the very sight of one, thus miraculously produced, might have softened his heart into a fear of that God by whose power it was produced. This first miracle, though it was not a plague, yet amounted to the threatening of a plague. If it made not Pharaoh feel, it made him fear; and this is God's method of dealing with sinners - he comes upon them gradually. 3. This miracle, though too plain to be denied, is enervated, and the conviction of it taken off, by the magicians' imitation of it, Exo 7:11, Exo 7:12. Moses had been originally instructed in the learning of the Egyptians, and was suspected to have improved himself in magical arts in his long retirement; the magicians are therefore sent for, to vie with him. And some think those of that profession had a particular spite against the Hebrews ever since Joseph put them all to shame, by interpreting a dream which they could make nothing of, in remembrance of which slur put on their predecessors these magicians withstood Moses, as it is explained, Ti2 3:8. Their rods became serpents, real serpents; some think, by the power of God, beyond their intention or expectation, for the hardening of Pharaoh's heart; others think, by the power of evil angels, artfully substituting serpents in the room of the rods, God permitting the delusion to be wrought for wise and holy ends, that those might believe a lie who received not the truth: and herein the Lord was righteous. Yet this might have helped to frighten Pharaoh into a compliance with the demands of Moses, that he might be freed from these dreadful unaccountable phenomena, with which he saw himself on all sides surrounded. But to the seed of the serpent these serpents were no amazement. Note, God suffers the lying spirit to do strange things, that the faith of some may be tried and manifested (Deu 13:3; Co1 11:19), that the infidelity of others may be confirmed, and that he who is filthy may be filthy still, Co2 4:4. 4. Yet, in this contest, Moses plainly gains the victory. The serpent which Aaron's rod was turned into swallowed up the others, which was sufficient to have convinced Pharaoh on which side the right lay. Note, Great is the truth, and will prevail. The cause of God will undoubtedly triumph at last over all competition and contradiction, and will reign alone, Dan 2:44. But Pharaoh was not wrought upon by this. The magicians having produced serpents, he had this to say, that the case between them and Moses was disputable; and the very appearance of an opposition to truth, and the least head made against it, serve those for a justification of their infidelity who are prejudiced against the light and love of it.

Exodus 7:8-13 8. And the Lord spake unto Moses and unto Aaron, saying, 8. Et dixit Jehova ad Mosen et Aharon, dicendo. 9. When Pharaoh shall speak unto you, saying, Shew a miracle for you: then thou shalt say unto Aaron, Take thy rod, and cast it before Pharaoh, and it shall become a serpent. 9. Si loquutus fuerit ad vos Pharao, dicendo, Statuite vobis prodigium: tunc dices ad Aharon, Tolle virgam tuam, et projice coram Pharaone, et fiet in serpentem. 10. And Moses and Aaron went in unto Pharaoh, and they did so as the Lord had commanded: and Aaron cast down his rod before Pharaoh, and before his servants, and it became a serpent. 10. Venit ergo Moses et Aharon ad Pharaonem, et ita fecerunt ut praeceperat Iehova. Et projecit Aharon virgam suam coram Pharaone et coram servis ejus, et fuit in serpentem. 11. Then Pharaoh also called the wise men and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments. 11. Tunc vocavit etiam Pharao sapientes et incantatores, et fecerunt etiam ipsi magi Aegyptiorum hoc modo suis incantationibus. 12. For they cast down every man his rod, and they became serpents: but Aaron's rod swallowed up their rods. 12. Projecerunt enim singuli virgas suas, quae fuerunt in dracones. Devoravit tamen virga Aharon virgas illorum. 13. And he hardened Pharaoh's heart, that he hearkened not unto them; as the Lord had said. 13. Et obduravit cor Pharaonis, neque audivit illos, sicuti loquutus erat Jehova. 8. And the Lord spake. No wonder that Moses often repeats the same thing, because he wrote for persons of rude and dull minds. But it behooves us, lest we should be disgusted by his simple and popular style, diligently to examine how little we are inclined to be acute and earnest in our consideration of the works of God. No doubt there is here related what we have already heard respecting the change of the rod into a serpent, except that he now tells us that the miracle which had before been performed in the wilderness of Midian, and afterwards in Egypt, in the sight of the people, was likewise performed once more before Pharaoh. Moreover, we gather from hence that at the request of Pharaoh the servants of God had proved and testified their vocation; and therefore that his pertinacity was the less excusable, since he despised the power of God so manifestly shewn forth. For this is usual with unbelievers, to demand proofs of God's power, which they may still discredit, -- not that they professedly scorn God, but because their secret impiety urges them to seek after subterfuges. The message is disagreeable and full of what is annoying to the proud king; and because he does not dare directly to refuse God, he invents a plausible pretext for his refusal, by asking for a miracle; and when this is performed, he seeks still deeper lurking places, as we shall very soon perceive. Since, therefore, it was certain that he would not pay a willing obedience to the divine command, and would not yield before he had been miraculously convinced, God furnishes His servants with a notable and sure testimony of His power. Moreover, the change of the crook, or shepherd's staff, into a serpent had this object, namely, that the mean and rustic guise of Moses should not be despised. For (since kings are wont to exalt themselves very highly) Pharaoh might have laughed at the audacity of Moses and Aaron, who, forgetful, as it seemed, of their condition, put themselves into conflict with the whole power of Egypt; but Pharaoh knew, although they were not to be dreaded for their splendid appearance, and had nothing magnificent about them, that they were still not destitute of sure and strong help, when he saw the serpent come forth from the rod. In a word, God bore witness that His power is hidden beneath the infirmity of His servants, so that at every season He might render formidable to the greatest monarchs those who otherwise are like earthen vessels. It is not clear to me why Aaron was commanded to cast down the rod rather than Moses, unless, perhaps, because God would designedly humble the pride of the arrogant king, when He did not deign to exert His power by the hand of His superior servant, but only employed the inferior one. Therefore, with reference to this ministration, the rod of God and of Moses is now called the rod of Aaron. Thus Paul boasts of his gospel, the office of preaching which he knew to be committed to him. (Romans 16:25, and 2 Timothy 2:8.) 10. And Moses and Aaron went in. Although they were now fully conscious of their vocation; and knew that they were endued with divine power for working miracles, yet would they never have dared to approach the fierce and cruel tyrant, unless the inward inspiration of the Spirit had armed them to persevere. Hence, then, arose their magnanimity to overcome all terrors; because God raised them by faith above everything that is lofty on earth, and sustained them by this support. Therefore do they come to the conflict with invincible strength, and confirm by a miracle their most hateful mission. But as to the question which is ordinarily raised here, whether the change of the rods was true and substantial, as they call it; with respect to that of Moses, I am confidently persuaded that it was so; for there is no more difficulty with God to change the forms of things, than there was to create heaven and earth out of nothing. Philosophers are not ignorant of the great variety of transmutations which occur in nature, nay, it is patent even to the uninstructed; but, because the rod was changed into a serpent in an extraordinary manner, and contrary to the course of nature, we must form the same judgment of it as of the change of Lot's wife into a pillar of salt; except that the rod soon after returned into its original nature. (Genesis 19:26.) There is more reason for doubt respecting the rods of the magicians, since it is probable that the eyes of the wicked king were deceived by their illusions. But there would be nothing absurd in our saying, that such liberty was conceded to them by God, not that they should create one body out of another, but that they should set forth the work of God as being their own. For assuredly the potency of error far surpasses the bounds of our comprehension. This Paul affirms to be given to Satan for the punishment of unbelievers, "that they should believe a lie," because they will not obey the truth. (2 Thessalonians 2:11.) He says, indeed, that the coming of Antichrist shall be with signs and lying wonders, but by adding the word "power," he shews that the deception or illusion shall not consist so much in the external form of things, as in the perverse abuse of signs. [81] Therefore Christ absolutely pronounces that "false prophets shall shew great signs and wonders." (Matthew 24:24.) It might be, then, that God in just vengeance might choose the rods of the magicians to be changed into serpents; as we shall hereafter see that the waters were changed by their enchantments into blood, that the earth was covered with frogs and lice, that the fields were smitten with hail, and the atmosphere darkened. [82] Still we must be assured, that not even a fly can be created except by God only; but that Satan lays hold, for the purpose of his impostures, of things which are done by the secret judgment of God. 11. Then Pharaoh also called. The impiety of the tyrant, which had before lain hid in the recesses of his heart, now breaks forth; when he does not hesitate to enter into the lists with God. For he was sufficiently instructed in the wonderful power of God, had not his iniquity urged him onwards into desperate madness. In asking for a sign, he thought (as I before said) that he should have had just cause for despising Moses; as the wicked trust that they may do anything with impunity, unless God should openly appear from heaven to prohibit them; but, because inflexible perversity altogether has possession of their hearts, they do not hesitate to resist the manifest power of God. Thus the wickedness of Pharaoh blinded his eyes, that, seeing the light, he saw it not; but, though convinced, still he sought for darkness to hide the sight of the light from him. He received, therefore, the just reward of such impious and diabolical arrogance, when he was deceived by the juggles of his own magicians. This is an example of great use, and well worthy to be noted; by which we are, first of all, taught, that the wicked, whatever disposition to be taught they may assume, still remain inwardly rebellious and stubborn; and, moreover, that they are not only inclined to error, but are eagerly borne towards it with all their heart. This vice is not always conspicuous in every individual; but when God brings His light nearer to them, it is easily detected, and betrays itself. How many, now-a-days, among the Papists are followers of wicked superstitions under the pretext of simplicity? As long as, under the garb of ignorance, they deceive themselves and others, they seem to be worthy of pity; but, as soon as the truth shines forth, they demonstrate their love for the impostures by which they perish, and their delight in falsehoods. Assuredly (as Paul says) they have "received not the love of the truth." (2 Thessalonians 2:10.) Are we surprised at Pharaoh calling for the magicians, in order to repel from himself his sense of God's power? As if there were not many at this time, who hire for themselves certain impious brawlers, [83] by whose fascinating and fair words they may become besotted in their errors. It is remarkable, that they are honourably called "wise men" by courtesy, although they were but inventors of deceit, and destitute of sound learning. For although astronomy flourished among them, and the study of liberal arts was cultivated, it yet appears from the context that they were devoted to many foolish imaginations, nay, that all their degenerate science was but vanity. For mksphym, [84] makshephim, and chrtmym, chartumim, are the names of superstitious arts; the former signifying jugglers, or those who deceive the eyes and the senses by their enchantments; but the latter is used for those who cast nativities, telling people's fortunes by the horoscope, and prognosticating by the aspect of the stars. Therefore, although the Egyptian magicians had departed from genuine philosophy, they still retained the name of "wise men," that they might obtain credit for their delusions: as the devil, in order to appropriate God's glory, or to change himself into an angel of light, is wont to conceal his falsehoods by specious titles. Doubtless Pharaoh sought, as in a case of perplexity, to examine it more certainly by comparison; but yet for no other reason than to conceal his impiety under a fresh covering. The word lht, [85] lahat, although properly signifying the blade of a sword, is here used for enchantment. I think, however, that they mistake, who assign the reason for this to be, that they exercised their sorceries by a sword, or some similar weapon. It rather designates metaphorically the versatile motion, by which the magicians exhibit one thing for another; for it properly signifies "a flame." This severe and terrible vengeance upon Pharaoh ought to inspire us with terror, lest, in our hatred of truth, we should seek after deceptions. For this is intolerable profaneness, if designedly we desire to pervert the distinction between truth and falsehood. Therefore it is not to be wondered at, if God plunges into the deepest darkness of error, those who shut their eyes against the light presented to them; and if He hands those over to be the disciples of Satan, who refuse to listen to Him as their master. 12. For they cast down every man. The number of the magicians is not expressed; and although Paul names two, Jannes and Jambres, [86] (2 Timothy 3:8,) it is probable that they were not the only ones, but the chief, and, as it were, the ringleaders. But I will not dispute this questio…

When Pharaoh shall speak unto you, &c.--The king would naturally demand some evidence of their having been sent from God; and as he would expect the ministers of his own gods to do the same works, the contest, in the nature of the case, would be one of miracles. Notice has already been taken of the rod of Moses (Exo 4:2), but rods were carried also by all nobles and official persons in the court of Pharaoh. It was an Egyptian custom, and the rods were symbols of authority or rank. Hence God commanded His servants to use a rod.

Aaron cast down his rod before Pharaoh, &c.--It is to be presumed that Pharaoh had demanded a proof of their divine mission.

Then Pharaoh also called the wise men and the sorcerers, &c.--His object in calling them was to ascertain whether this doing of Aaron's was really a work of divine power or merely a feat of magical art. The magicians of Egypt in modern times have been long celebrated adepts in charming serpents, and particularly by pressing the nape of the neck, they throw them into a kind of catalepsy, which renders them stiff and immovable--thus seeming to change them into a rod. They conceal the serpent about their persons, and by acts of legerdemain produce it from their dress, stiff and straight as a rod. Just the same trick was played off by their ancient predecessors, the most renowned of whom, Jannes and Jambres (Ti2 3:8), were called in on this occasion. They had time after the summons to make suitable preparations--and so it appears they succeeded by their "enchantments" in practising an illusion on the senses.

but Aaron's rod swallowed up their rods--This was what they could not be prepared for, and the discomfiture appeared in the loss of their rods, which were probably real serpents.

[385] Exod. vii. 9, 10. Moses’s rod, that had been a shepherd’s staff, to lead, protect, and comfort a flock of sheep, and by which Moses led and comforted Israel as a flock when cast upon the land of Egypt, became a serpent, a terrible, hurtful, and destructive creature. So Christ, that is a shepherd to his people, their protection and comfort, is destructive to unbelievers, a stone of stumbling, and a rock of offence: his salvation is poison to them through their rejection of it. They have a greater fall by the second Adam than by the first, and Christ will at last be a lion to destroy them, as that pillar of cloud of fire that gave light to the Israelites was a cloud and darkness to the Egyptians. So the word of God, (which is another thing signified by the rod,) which is a means of the salvation of Israel, is a sword to destroy the Egyptians. Christ was represented by a serpent in the wilderness, because he was made sin for believers, but he will be made sin to unbelievers; he was made a curse for Israel, a serpent for them, but he will be the greatest curse to sinners, a terrible serpent to the Egyptians. So the Saviour of Israel proved the most dreadful destroyer of the Egyptians; and the word of God by Moses, which proved the salvation of his people, was their destruction. This seems to be one thing intended by this miracle, for there seems to be something threatening to the Egyptians, for the serpent had a very terrible appearance and motion, as appears by Moses’s fleeing before it, when he first tried the experiment at mount Sinai. It was something threatening of the plagues that were coming. God was pleased first to threaten the Egyptians, and give them warning of approaching judgments, before he began to execute them.

[385] Exod. vii. 9-12. Moses’s rod, when cast unto the earth, became a serpent. So Christ, when sent down to the earth, appeared in the form of sinful flesh; he was made sin for us. So Christ was represented by the brazen serpent that was made in the form of the fiery serpents that bit the people. Moses’s rod, when on the ground in the form of a serpent, swallowed up the serpents of the magicians. So Christ, by being made sin, he swallowed up the devils, the parents of sin, when he appeared in the form of sinful flesh, and for sin he condemned sin in the flesh; by being made a curse he destroyed the curse; by suffering the punishment of sin he abolished the punishment of sin; and at the same time that, being made sin, he destroyed sin and the devil, and so swallowed the serpents in that sense. So he received and embraced sinners, (that are in themselves serpents) by his love and grace, so that they became as it were his pleasant food, and so he swallowed down serpents. In this sense God’s people are represented as his pleasant food; they are represented as the wheat in opposition to tares, and as his good grain in opposition to chaff. See Isa. vi. 13. “But yet in it shall be a tenth, and it shall return and shall be eaten; as a teil-tree, and as an oak, whose substance is in them when they cast their leaves, so the holy seed shall be the substance thereof.”

And the Lord spake unto Moses and unto Aaron,.... After he had given them their commission, and instructions to go to Pharaoh, and a little before they went in to him: saying, as follows.

When Pharaoh shall speak unto you, saying, show a miracle for you,.... To prove that they came from God, the Jehovah they said they did, and that they were his ambassadors, and came in his name, and made the demand for him; which when he seriously reflected on things, he would be ready to require, hoping they would not be able to show any, and then he should have somewhat against them, and treat them as impostors: then thou shalt say unto Aaron, take thy rod; the same that Moses had in his hand at Horeb, and brought with him to Egypt; this he had delivered into the hand of Aaron, who was to be his agent, and with this rod do signs and wonders as he did, and on account of them it is sometimes called the rod of God: and cast it before Pharaoh, and it shall become a serpent; as it became one before at Horeb, when Moses by the order of God cast it on the ground, and afterwards became a rod again, as it now was, Exodus 4:2 Hence Mercury, the messenger of the gods with the Heathens, is represented as having a "caduceus", a rod or wand twisted about with snakes (p). (p) Vid. Chartar. de Imag. Deorum, p. 136. imag. 48.

And Moses and Aaron went in unto Pharaoh,.... Into the palace of Pharaoh boldly, and with intrepidity, clothed with such power and authority, and assured of success: and they did as the Lord had commanded; they demanded in his name the dismission of the children of Israel, and upon his requiring a miracle to confirm their mission, wrought one as follows: and Aaron cast down his rod before Pharaoh, and it became a serpent: or a "dragon", as the Septuagint version; this word is sometimes used of great whales, Genesis 1:21 and of the crocodile, Ezekiel 29:3 and it is very likely the crocodile is meant here, as Dr. Lightfoot (q) thinks; since this was frequent in the Nile, the river of Egypt, where the Hebrew infants had been cast, and into whose devouring jaws they fell, and which also was an Egyptian deity (r). Though no mention is made of Pharaoh's demanding a miracle, yet no doubt he did, as the Lord had intimated he would, and without which it can hardly be thought it would be done; and Artapanus (s), an Heathen writer, expressly asserts it; for he says,"when the king required of Moses to do some sign or wonder, the rod which he had he cast down, and it became a serpent, to the amazement of all, and then took it by its tail and it be came a rod again;''which is a testimony from an Heathen of the truth of this miracle. (q) Works, vol. 1. p. 702. (r) Crocodylen adorat, Juvenal, Sat. 15. (s) Apud Euseb. Praepar. Evangel. l. 9. c. 27. p. 435.

Then Pharaoh also called the wise men and the sorcerers,.... The cunning men and wizards, a sort of jugglers and deceivers, who pretended to great knowledge of things, to discover secrets, tell fortunes, and predict things to come, and by legerdemain tricks, and casting a mist before people's eyes, pretended to do very wonderful and amazing things; and therefore Pharaoh sent for these, to exercise their art and cunning, and see if they could not vie with Moses and Aaron: now the magicians of Egypt, they also did in like manner with their enchantments; or by their secret wiles and juggles, making things seem to appear to the sight when they did not really, but by dazzling the eyes of men by their wicked and diabolical art, they fancied they saw things which they did not; for the word has the signification of flames of fire, or of a flaming sword, or lance, which being brandished to and fro dazzles the sight. The Targum of Jonathan gives the names of two of these magicians, whom he calls Jannes and Jambres, as does the apostle; see Gill on 2 Timothy 3:8. Josephus (t) calls these magicians of Egypt priests, and Artapanus (u) says, they were priests that lived about Memphis. According to the Arabs (w), the name of the place where they lived was Ausana, a city very ancient and pleasant, called the city of the magicians, which lay to the east of the Nile: their name in the Hebrew language is either from a word which signifies a style, or greying tool, as Fuller (x) thinks, because in their enchantments they used superstitious characters and figures; or, as Saadiah Gaon (y), from two words, the one signifying a "hole", and the other "stopped"; because they bored a hole in a tree to put witchcrafts into it, and stopped it up, and then declared what should be, or they had to say. (t) Antiqu. l. 2. c. 13. sect. 3.((u) Apud Euseb. ut supra. (Praepar. Evangel. l. 9. c. 27. p. 435.) (w) Arab. Geograph. Climat. 2. par. 4. lin. 21. (x) Miscell. Sacr. l. 5. c. 11. (y) Comment. in Dan. i. 20.

For they cast down every man his rod, and they became serpents,.... That is, they seemed to be so, as Josephus (z) expresses it, but not really, in which he is followed by many; though some think that the devil assisted in this affair, and in an instant, as soon as the rods were cast down, removed them and put real serpents in their room: but Aaron's rod swallowed up their rods; that is, the serpent that Aaron's rod was turned into, swallowed up the rods of the magicians, which never were otherwise than rods only in appearance; or if real serpents were put in the room of them, these were devoured by his serpent called his rod, because it was before turned into a serpent, as Aben Ezra observes; though the Targums of Jonathan, Jarchi, and R. Jeshua, suppose this was done after the serpent became a rod again; which makes the miracle the greater and more wonderful, that a rod should devour other rods; and supposing them real serpents, this was what the magicians could not make their rods do, and in which they were outdone by Aaron. (z) Antiqu. ut supra. (l. 2. c. 13 sect. 3.)

And he hardened Pharaoh's heart,.... Or, "notwithstanding the heart of Pharaoh was hardened" (a); though he saw the rods of his magicians devoured by rod; or "therefore" (b) his heart was hardened, because he saw that the rods of his magicians became serpents as well as Aaron's; in which there was a deception of sight, and which was suffered for the hardening of his heart, there being other wonders and miracles to be wrought, for showing forth the divine power, before Israel must be let go: that he hearkened not unto them; to Moses and Aaron, and comply with their demand, to dismiss the people of Israel: as the Lord had said; or foretold he would not. (a) "attamen obfirmatum est", Junius & Tremellius. (b) "Itaque", Piscator.

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.

Exodus 7:14-25 14. And the Lord said unto Moses, Pharaoh's heart is hardened, he refuseth to let the people go. 14. Tunc dixit Jehova ad Mosen, Aggravatum est cor Pharaonis ne dimittat populum. 15. Get thee unto Pharaoh in the morning: lo, he goeth out unto the water; and thou shalt stand by the river's brink against he come; and the rod which was turned to a serpent shalt thou take in thine hand. 15. Vade ad Pharaonem mane: ecce, egreditur ad aquas, et stes in occursum ejus super ripam fluminis: et virgam quae versa fuit in serpentem tolles in manum tuam. 16. And thou shalt say unto him, The Lord God of the Hebrews hath sent me unto thee, saying, Let my people go, that they may serve me in the wilderness: and, behold, hitherto thou wouldest not hear. 16. Et dices ad eum, Jehova Deus Hebraeorum misit me ad te, dicens, Dimitte populum meum ut serviat mihi in deserto: et ecce, non audisti huc usque. 17. Thus saith the Lord, In this thou shalt know that I am the Lord: behold, I will smite with the rod that is in mine hand upon the waters which are in the river, and they shall be turned to blood. 17. Sic dixit Jehova, In hoc scies quod ego sum Jehova: ecce, ego percurtaim virga quae in manu mea est aquam quae est in flumine, et vertetur in sanguinem. 18. And the fish that is in the river shall die, and the river shall stink; and the Egyptians shall loathe to drink of the water of the river. 18. Pisces vero qui sunt in flumine morientur: et foetebit flumen, et molestia afficientur Aegyptii, bibendo aquas ex flumine. 19. And the Lord spake unto Moses, Say unto Aaron, Take thy rod, and stretch out thine hand upon the waters of Egypt, upon their streams, upon their rivers, and upon their ponds, and upon all their pools of water, 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. 19. Et dixit Jehova ad Mosen, Dic ad Aharon, Tolle virgam tuam, et extende manum tuam super aquas Aegypti, super flumina eorum, super rivos et stagna eorum, et super omnem collectionem aquarum ipsorum: et fient sanguis, eritque sanguis per totam terram Aegypti in vasis ligneis et lapideis. 20. And Moses and Aaron did so, as the Lord commanded: and he lifted up the rod, and smote the waters that were in the river, in the sight of Pharaoh, and in the sight of his servants; and all the waters that were in the river were turned to blood. 20. Et ita fecerunt Moses et Aharon sicuti praeceperat Jehova. Et elevans baculum, percussit aquas quae erant in flumine, coram oculis Pharaonis, et coram oculis servorum ejus. Et versae sunt aqmaae omnes quae erant in flumine, in sanguinem. 21. And the fish that was in the river died; and the river stank, and the Egyptians could not drink of the water of the river: and there was blood throughout all the land of Egypt. 21. Pisces etiam qui erant in flumine mortui sunt: et computruit flumen, ut non possent Aegyptii bibere aquas ex flumine: fuitque sanguis per totam terram Aegypti. 22. And the magicians of Egypt did so with their enchantments: and Pharaoh's heart was hardened, neither did he hearken unto them; as the Lord had said. 22. Sic etiam fecerunt praestigiatores Aegypti incantationibus suis: et obduruit cor Pharaonis, sicut loquutus fuerat Jehova. 23. And Pharaoh turned and went into his house, neither did he set his heart to this also. 23. Et revertens Pharao venit in domum suara: neque adjecit cor suum etiam ad hoc. 24. And all the Egyptians digged round about the river for water to drink; for they could not drink of the water of the river. 24. Foderunt autem omnes Aegyp tii per circuitum fluminis, ut aquas biberent, quia non poterant bibere ex aquis fluminis. 25. And seven days were fulfilled, after that the Lord had smitten the river. 25. Et completi sunt septem dies ex quo percussit Jehova fluvium. 14. And the Lord said unto Moses. Moses now begins to relate the two plagues which were inflicted upon Egypt before Pharaoh was induced to obey; and although there was something prodigious in the madness which strove against God's hand so powerfully constraining him, yet in the person of this single reprobate, the picture of human pride and rebellion, when it is not controlled by a spirit of tractableness, is presented to our view. Let the faithful then be admonished by this narrative diligently to beware, lest, by wantonly rebelling against God, they provoke a similar vengeance upon themselves. For the same Being who hardened Pharaoh's heart is the constant avenger of impiety, and, smiting His enemies with a spirit of confusion, renders them as furious as they are senseless. Moreover, lest Moses, stumbling against this obstacle, should desist from the course he had begun, God encourages him to the combat, as much as to say, that he had to contend with a very hard stone until it should be broken. Hearing that Pharaoh's heart was hardened, he might begin to waver, unless a hope of victory were shewn him from elsewhere. But since the obstinacy of this beast is indomitable, God arms His servant with new weapons, as much as to say, that he must be worn down though he could not be broken. But although to some the analogy may appear far-fetched, between the ten plagues and the ten precepts of the law, yet, in my opinion, it is probable, and agreeable to reason, that before God promulgated the law the wicked were smitten with as many plagues as He was about to give precepts to His people, that in this way He might confirm their authority. First, however, He commands Moses to take up the rod, and reminds him of the recent miracle that he may gird himself to the new conflict with greater confidence. Then, after the Hebrew manner, He more fully lays open what He had briefly touched upon; for, at first, no mention is made of Aaron, but God only announces to Moses what He would have done; then He explains that the hand of Aaron was to be interposed. Where God reminds them that the rod was lately turned into a serpent, He shews that we profit but little by His works, unless our faith gathers strength from them. Besides, when God denounces to Pharaoh what He is going to do, He renders him more inexcusable, because he is not awakened by threats to repentance. God indeed knew that this would be without success; but although he knows the disease to be incurable, He still ceases not to apply the remedies -- not indeed such as will restore health, but such as will draw out the secret poison from the mind. Many are here at issue (litigant) with God, because He not only speaks to the deaf, but even, by admonishing or chastising them in vain, exasperates their malice more and more. But it is for us, when any appearance of unreasonableness perplexes us, reverently to adore the secret judgments of God and to be soberly wise. Meanwhile the event shews that God's threatenings do not fall ineffectually, but that the contempt of them doubles both the crime and the punishment. 19. And the Lord spake unto Moses. This is the more extended narrative of which I spoke; for Moses mentions nothing different from what went before, but explains more distinctly his mode of action in the performance of the miracle, namely, that what God had commanded was completed by the instrumentality of Aaron. There was a reason for commencing with this miracle, that the Egyptians might know that there was no safeguard for them in the resources upon which they prided themselves the most. We know what great wealth, defense, and conveniences arose to them from the Nile; thence came their abundant fisheries, thence the fertility of their whole country, which it irrigated in its inundation, a thing that, in other lands is injurious; its navigation was most advantageous for their merchants, it was also a strong fortification to a good part of the kingdom. Therefore, in order to cast down the Egyptians from their principal dependence, He turns its waters into blood. Besides, because water is one of the two elements of which man's life consists, in depriving the Egyptians of one part of their life, He used the best and shortest method of humiliating their haughtiness, had they not been altogether intractable. He might, indeed, by a single breath, have dried up all the sources of water, and overwhelmed the whole nation by drought; but this would have been commonly believed to have happened by chance, or naturally, and therefore would have been a less apparent prodigy, whilst it would have shut up the way for others. It would, then, have been sufficient, by the terror of death it awakened, to turn them to the fear of God, unless their madness had been desperate. Moses enumerates, besides the river, the streams, and ponds, and pools of water; because, in different parts of the country, as well artificially as naturally, the Nile was so diffused, that scarcely any other country is provided in all directions with such an abundance of water; as though God should say, "It shall avail you nothing to possess such an immense supply of water; because you shall thirst as much as if the Nile were dry." He adds, "both in vessels of wood and in vessels of stone;" meaning, that in whatever kind of vessel they came to draw, they would find nothing but blood. 20. And Moses and Aaron did so. He repeats that what God threatened as to the death of the fish, and the stinking of the Nile, actually took place; that he may aggravate the sin of the king, who was unaffected by the manifold power of God. Still he immediately adds that his counsellors witnessed it also. Hence we may conjecture, that the same infatuation had pervaded the whole court. It was also proper that so memorable a circumstance should not only be known generally, but that its author should be seen by many eyes. But it was a sign of the reprobation of the whole nation, that there was none of all that multitude who labored to correct the folly of the king. Whence also it appears that God confounds the wisdom of the world; for there was no nation which gloried more in its universal knowledge; even as Isaiah reproaches them of their boast. (Isaiah 19:11.) But we see in how shameful a manner, on the one hand proud, and on the other amazed, they betrayed not a single spark of sound intelligence. 22. And the magicians of Egypt did so. A question arises as to how the magicians could imitate Moses, when the material to work upon no longer remained; for, if there were no water left in Egypt, its transmutation was impossible. But I have no doubt but that, for the purpose of their illusion, pure and clear waters appeared for a little while, and then were changed into blood. For, since the season for concluding the contests was not yet arrived, doubtless God opened a way for Himself, until they reached their end. The supposition of Augustine [89] is a forced one, that the magicians took the water, which remained pure and unaltered among the habitations of the Israelites. I should more willingly accept what he says, that, perhaps the waters were smitten by them at the same instant, so that in one place the power of God shone forth, in another their deception prevailed -- although the solution I have given is very sufficient. Whether the change were true or imaginary, I dare not decide; except that it is more in accordance with the delusions of Satan, that the eyes of the wicked were deceived. Nor is there any necessity to philosophize more subtilely with Augustine, [90] that there is a seminal principle infused into all created things, so that one species may generate another. We may rather take our stand on the teaching of Paul, that God sends strong delusion to ensnare the unbelievers with lies, because they refuse to embrace the truth, (2 Thessalonians 2:11;) and I have already shewn from another passage of Moses, that, by the just judgment of God, false prophets perform signs and wonders. Moses, however, seems to hint that it was only an illusion, where he adds, "the magicians did so with their enchantments…

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.

Get thee unto Pharaoh--Now began those appalling miracles of judgment by which the God of Israel, through His ambassadors, proved His sole and unchallengeable supremacy over all the gods of Egypt, and which were the natural phenomena of Egypt, at an unusual season, and in a miraculous degree of intensity. The court of Egypt, whether held at Rameses, or Memphis, or Tanis in the field of Zoan (Psa 78:12), was the scene of those extraordinary transactions, and Moses must have resided during that terrible period in the immediate neighborhood. in the morning; lo, he goeth out unto the water--for the purpose of ablutions or devotions perhaps; for the Nile was an object of superstitious reverence, the patron deity of the country. It might be that Moses had been denied admission into the palace; but be that as it may, the river was to be the subject of the first plague, and therefore, he was ordered to repair to its banks with the miracle-working rod, now to be raised, not in demonstration, but in judgment, if the refractory spirit of the king should still refuse consent to Israel's departure for their sacred rites.

Aaron lifted up the rod and smote the waters, &c.--Whether the water was changed into real blood, or only the appearance of it (and Omnipotence could effect the one as easily as the other), this was a severe calamity. How great must have been the disappointment and disgust throughout the land when the river became of a blood red color, of which they had a national abhorrence; their favorite beverage became a nauseous draught, and the fish, which formed so large an article of food, were destroyed. [See on Num 11:5.] The immense scale on which the plague was inflicted is seen by its extending to "the streams," or branches of the Nile--to the "rivers," the canals, the "ponds" and "pools," that which is left after an overflow, the reservoirs, and the many domestic vessels in which the Nile water was kept to filter. And accordingly the sufferings of the people from thirst must have been severe. Nothing could more humble the pride of Egypt than this dishonor brought on their national god.

And the magicians . . . did so with their enchantments, &c.--Little or no pure water could be procured, and therefore their imitation must have been on a small scale --the only drinkable water available being dug among the sands. It must have been on a sample or specimen of water dyed red with some coloring matter. But it was sufficient to serve as a pretext or command for the king to turn unmoved and go to his house. Next: Exodus Chapter 8

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.

Get thee unto Pharaoh in the morning,.... The next morning, a time in which the mind is most composed and sedate, and fit to attend to what may be suggested: lo, he goeth out unto the water; the river Nile, either to take his morning's walk, and to refresh himself at the waterside, as the Jerusalem Targum; or to observe divinations upon the water, as a magician, as the Targum of Jonathan. So in the Talmud (d) it is said, that the Pharaoh in the days of Moses was a magician. Or rather, as Aben Ezra thinks, which he says is a custom of the kings of Egypt to this day, to go out in the months of Tammuz and Ab, i.e. June, and July, when the river increases, to observe how many degrees it has ascended, by which the fruitfulness of the ensuing season was judged of. See Gill on Or else he went to worship the rising sun, or the Nile, to pay his morning devotions to it: for not only Jarchi, and other Jewish writers, say it was their chief god, but Plutarch (e) also affirms, that nothing was so much honoured with the Egyptians as the Nile; and both Theodoret on this place, and Athanasius (f) elsewhere says, that they reckoned it a god, and worshipped it as such; and it has been usual with other nations to worship rivers, as Aelianus (g) reports: and thou shall stand by the river's brink against he come; over against the brink of the river Nile, in order to meet him: and the rod which was turned to a serpent shalt thou take in thine hand; as a terror to Pharaoh, on sight of which he might be put in mind of what had been done, and by means of which he might fear other wonders would be wrought; by this it appears, that after the rod had been turned into a serpent, it became a rod again, as it did at Horeb, Exodus 4:4. Moses having previous notice of all this, shows the prescience of God, and his certain knowledge of future contingent events. (d) T. Bab. Moed. Katon, fol. 18. 1.((e) De lside & Osir. Vide Philo de Vita Mosis, l. 1. p. 617. (f) Contr. Gentil p. 20. & de Incarnatione, p. 73. (g) Var. Hist. l. 2. c. 33.

And thou shalt say unto him,.... Upon meeting him: the Lord God of the Hebrews hath sent me unto thee; still appearing in the character of the ambassador of Jehovah, the God of the children of Israel: saying, let my people go, that they may serve me in the wilderness; the demand is once more renewed, before any punishment is inflicted for refusal, that the patience and forbearance of God might be the more visible, and his judgments appear the more righteous when inflicted, as well as Pharaoh be left more inexcusable. The reason of the demand is observed: that they may serve me; keep a feast, and sacrifice to him, as is before expressed, and the place where is pointed at: in the wilderness; at Sinai, in Arabia, where were the mountains of Sinai and Horeb; but the time of their service is not here expressed, as elsewhere, namely, three days: and, behold, hitherto thou wouldest not hear; and obey the voice of the Lord, upbraiding him with his disobedience, and the hardness of his heart; but signifying it was not now too late, though it was advisable to be quick, or the blow would be given, and the plagues inflicted.

Thus saith the Lord, in this thou shalt know that I am the Lord,.... By the following instance of his power and vengeance: behold, I will smite with the rod that is in my hand; which though in the hand of Moses, Exodus 7:18 yet he being his ambassador, and representing him, is said to be in the hand of the Lord; and with this he threatens to smite upon the waters which are in the river; the river Nile, and the canals thereof: and they shall be turned to blood; and if this river was their god, it would abundantly appear that the God of the Hebrews was Jehovah, and above all gods, and particularly above theirs.

And the fish that is in the river shall die,.... Their element being changed, and they not able to live in any other but water: and the river shall stink; with the blood, into which it should be congealed, and with the putrefied bodies of fishes floating in it: and the Egyptians shall loath to drink of the water of the river; the very colour of it, looking like blood, would set them against it, and create a nausea in them; or "shall be weary" (h), tired of drinking it in a little time, through the loathsomeness of it; or be weary in digging about it, Exodus 7:24 to get some clear water to drink of; or in seeking to find out ways and methods to cure the waters, that so they might be fit to drink of, as Jarchi interprets it. (h) "delassabuntur", Tigurine version, Vatablus. "Defatigabuntur", Cartwright.

And the Lord spake unto Moses,.... Pharaoh still being obstinate, and refusing to let the people go: say unto Aaron, take thy rod, and stretch out thine hand upon the waters of Egypt; upon all of them in general, what were in the river Nile, or derived from it, as follows: upon their streams; the seven streams of the river Nile; see Gill on Isaiah 11:15. upon their rivers; the canals that were cut out of the river Nile, for the watering of their fields and gardens, for they had no other river: and upon their ponds, and upon all their pools of waters; which were dug near the river, or to which pipes were laid to convey the water thither: that they may become blood; and so not fit to drink: and that there may be blood throughout all the land of Egypt, both in vessels of wood, and in vessels of stone; in which water were kept in private houses, fetched from the river for the use of families; all which were to be turned into blood everywhere, in all parts of the land, and in all places mentioned, immediately upon Aaron's taking his rod, and smiting the waters with it in that part of the river that was before him.

And Moses and Aaron did so, as the Lord commanded,.... Moses delivered the rod to Aaron, who took it and went to the water side: and he lift up the rod, and smote the waters that were in the river; or "in that river" (i), the river Nile, on the brink of which Pharaoh then stood: in the sight of Pharaoh, and in the sight of his servants; his nobles and courtiers who tended him in his walk to the water; for this was done before he returned to his palace: and all the waters that were in the river were turned into blood; not only the face of the waters looked like blood, but they were really turned into it; and not only the surface of the water, but all the water that was in the river, wherever it flowed, and as far as it flowed in the land of Egypt. (i) Sept. "in eo rivo", Junius and Tremellius, Piscator.

And the fish that was in the river died,.... Which was a full proof that the conversion of it into blood was real; for had it been only in appearance, or the water of the river had only the colour of blood, and looked like it, but was not really so, it would not have affected the fishes, they would have lived as well as before; and this plague was the greater affliction to the Egyptians, not as it affected their drink but their food, fish Numbers 11:5 being what the common people chiefly lived upon; see Gill on Isaiah 19:8 and the river stunk; the blood into which it was turned being corrupted through the heat of the sun, and the dead fishes swimming upon it being putrefied: and the Egyptians could not drink of the water of the river; and they had no other water to drink of (k); for rain seldom fell in Egypt, though sometimes it did in some places; see Gill on Zechariah 14:18. The water of the river Nile was not only their common drink, but it was exceeding pleasant, and therefore the loss of it was the greater; it was so remarkable for the sweetness and delicacy of its taste, that in the time of Pescennius Niger, when his soldiers murmured for want of wine, he is reported to have answered them,"what! crave you wine, and have the water of the Nile to drink?''which Mr. Maillett, who lived sixteen years consul for the French nation at Grand Cairo, confirms, and says, that it is grown to be a common proverb, that whoever has once tasted it will ever after pine for it (l); with this compare Jeremiah 2:18, and there was blood throughout all the land of Egypt; in the river, wherever it flowed, in all its streams and channels, and wherever any water was collected out of it, or fetched from it, let it be in what reservoir it would. This is the first plague executed on the Egyptians, and a very righteous one by the law of retaliation for shedding the blood of innocent babes, through casting them into this river; and this will be the second and third vials of God's wrath, which will be poured on antichrist, or mystical Egypt, who will have blood given to drink because worthy, see Revelation 16:3. Artapanus (m), an Heathen writer, bears testimony to this miracle, though he does not so fully and clearly express it as it was; he says,"a little after, that is, after the former miracle of the rod turned into a serpent, the Nile, that river whose swelling waves overflow all Egypt, was smitten with the rod; and the water being gathered and stagnated, boiled up, and not only the fishes were destroyed, but the people perished through thirst.'' (k) Vid. Plin. Nat. Hist. l. 6. c. 29. (l) See the Bishop of Clogher's Chronology of the Hebrew Bible, p. 287. (m) Apud Euseb Praepar. Evangel. l. 9. c. 27. p. 435.

And the magicians of Egypt did so with their enchantments,.... Who were either in company with Pharaoh and his nobles, or were immediately sent for to try their art, and confront Moses and Aaron with it; and who very probably got a little water in a vessel, and by some juggling trick imposing upon, and deceiving the sight of Pharaoh and his servants, made it look like blood; and the devil might help them to a sufficient quantity of blood, and discolour the water with it, and make it appear as if it was blood, and which was a poor business; had they turned the bloody river into water again, they would have equalled the miracle of Moses and Aaron, and done some service to their country; but to deceive the sight of people, or to spoil a small quantity of water that was good, by mixing it with blood, was but a mean and unworthy action. Should it be asked from whence they had this water, when all was turned into blood? it may be answered, either from Goshen, as the Targum of Jonathan, the waters of the Hebrews not being affected with this plague: though Aben Ezra thinks they were; or from the sea, as Theodoret; but both these places were too far distant to fetch water from, in the time that Pharaoh stayed here before his return home: rather therefore this water was had from some habitation of the Israelites in the city near at hand, where Pharaoh lived, or was dug for immediately by the magicians, as in Exodus 7:24 or it may be that all the waters were not immediately turned into blood, but successively and gradually, first the river, and then its streams, &c. so that there might be near at hand a pool of water, not yet turned into blood, and a vessel of water might be fetched from it, on which they exercised their juggling art: and Pharaoh's heart was hardened: by seeing his magicians do what was similar to what Moses and Aaron had done; and therefore concluded that it was not by the hand of God, but owing to a magic art they were masters of, as his magicians were: neither did he hearken unto them; to Moses and Aaron, and what they said to him, to let the people go: as the Lord had said; had before told he would not hearken to them, Exodus 7:4.

And Pharaoh turned, and went into his house,.... Turned away from Moses and Aaron, and turned back from the river to which he came, and went to his palace in the city; it being perhaps now about dinner time, when all before related had passed: neither did he set his heart to this also: had no regard to this miracle of turning the waters into blood, as well as he had none to the rod being turned into a serpent, and devouring the rods of the magicians; he neither considered the one nor the other, or seriously and closely thought of this, any more than of the other.

And all the Egyptians digged round about the river,.... On each side of it, in order to get clear water; and Aben Ezra thinks the Hebrews also, who were affected with this, and the two following plagues, the frogs and lice: but it is much more reasonable to conclude that they were free from them all. This they did for water to drink: for there was none in the river, streams, ponds and pools, or in vessels, in which they used to reserve it, and therefore could come at none but by digging; and whether they obtained any in that way is not said: for they could not drink of the waters of the river; it being turned into blood, and stunk so exceedingly; and though they might strain it, and make it in some measure, drinkable, and might make use of the juice of herbs, and other things, to extinguish their thirst, and the better sort might have a stock of wine, yet multitudes must be greatly distressed, and many perish, as Philo (n) the Jew says they did. (n) De Vita Mosis, l. 1. p. 617.

And seven days were fulfilled,.... Or there were full seven days, a whole week: after that the Lord had smitten the river, and turned it into blood; here the miracle is ascribed to him; Moses and Aaron, and the rod they used, were only instruments, nothing short of almighty power could do such a miracle; it seems this lasted seven days at least. It began, as Bishop Usher (o) computes it, on the eighteen day of the sixth month, or Adar, part of February and part of March, and ended the twenty fifth of the same. It is not said that Pharaoh requested to have it removed, though Philo (p) says he did; his stubborn heart not being humbled enough as yet to ask such a favour, and therefore perhaps it was taken off without asking for it, to make way for another. (o) Annal. Vet. Test. p. 20. (p) Ut supra. (De Vita. Mosis, l. 1. p. 617.)