Exodus 7:14-25

MAIN HOMILETICS OF THE PARAGRAPH.— Exodus 7:14

THE RIVER TURNED INTO BLOOD; OR, MAN’S CHIEF PLEASURE AND PRIDE MADE THE MEDIUM OF DIVINE RETRIBUTION

I. That Divine Retributions are sent when other and merciful measures have failed to accomplish the purpose of God in man. Moses and Aaron had now more than once communicated the Divine will to the impious monarch of Egypt, and had met with stern and determined rejection, he would not heed their message. The gradation in the appeal of these servants of God is worthy of observation:—

1. Moses and Aaron appealed to Pharaoh as men of noble heart and purpose. They came bravely and without ostentation to the king and asked him in the name of Jehovah to give freedom to the Israelitish slaves. They urged the plea of right and manhood. They simply mentioned the name of Jehovah. They wrought the miracle. There are some messages which need no miraculous evidence to confirm them, they are so in harmony with the dictates of an enlightened conscience, and the sympathies of a true soul. When we ask for the liberty of the slaves, we make a request which should win a ready response from the instinctive pity of the human heart. Such was the first appeal made to the King of Egypt. It was an appeal to the natural sentiments of his manhood. It gave him an opportunity to be generous, and to announce the freedom of the slave without any coercive measures being brought to bear upon him. And so it is, generally, the messages of God appeal first to the natural instincts of the human heart, to our pity, we are inspired to duty by the sheer force of natural manhood, awakened by the common ministries around us.

2. Moses and Aaron appealed to Pharaoh with the credentials of heaven to sustain the message. These two men now advance a stage in the method of their address to the Egyptian king, they do not merely try to reach him through the sympathy of his own heart, or by the mere announcement of the Divine will, this has failed, they now render their demand apparent to his reason and judgment, so that escape from it may be intellectually impossible. They wrought a miracle in support of their mission. This ought to have convinced the mind of Pharaoh that they were uttering the Word of God. And so it is now, the human soul has given to it unmistakable proof of all the heavenly messages which come to it, and of all the duties which require its attention. God often strengthens the credential in proportion to the unwillingness of men to accept it. Such is His merciful condescension. Man has no excuse for rejecting the service of heaven.

3. Moses and Aaron now appeal to Pharaoh with the retributive anger of God. They had presented the Divine claim in reference to Israel, to his pity, to his judgment, and now with terrible retribution. And hence when the credentials of heaven are wilfully and continuously rejected, they are not altogether withdrawn, but they become retributive. Thus the retributions of heaven are not wilful, they are for the combined purpose of convincing and punishing the unbelief of men. They are not sent until every other method of appeal has been exhausted.

II. Divine Retributions often consist in making the source of man’s truest pleasure into the cause of his greatest misery. “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.” Thus the principal subject of the first great judgment was the river Nile. “The River,” as it was emphatically called, or “the River of Egypt,” for the name Nile is not to be found in Holy Scriptures, was the chief source of wealth and prosperity to the Egyptians, by whom it was regarded with superstitious reverence as the birthplace of the gods. Let us endeavour to form some idea of the appearance it presented in the days of the Pharaohs. The source of the Nile was, even at that early period, the subject of much speculation and adventure, and it is only within the last few years that it has been ascertained. It takes its rise from a great lake or basin in central Africa, and traverses a rich and beautiful country on its way northward to the sea. It is the largest river in the world. In some parts of its course it flows gently and peacefully, fertilizing the land upon its banks; at others it rushes with great swiftness between lofty and precipitous rocks; broken here and there by mighty cataracts, or by a series of rapids extending over many miles. In lower Egypt, the Nile flowed through a rich plain, bordered by the desert and extending to the sea. On either side, as far as the eye could reach, luxurious crops of corn or barley grew, and ripened in the sun. Groves of sycamore and palm trees cast their grateful shade over the banks and paths; high rocks or hillocks rising from the plain were crowned with ancient cities, villages or temples, of which a few crumbling ruins alone remain, or whose memorial is altogether perished. Broad dykes, with roads running along them, served to connect those towns or hamlets at all seasons, even when the fields were overflowed. The less frequented parts of the river were lined with reeds and flags, and the far-famed papyrus, while the richly scented and variegated flowers of the sacred lotus floated upon the surface. The waters abounded in fish, some of which were regarded with superstitious awe, while others were in estimation only as articles of food (Numbers 11:5). There are but few fish in the river now, and the lotus and papyrus are scarce (Genesis 19:6). In the time of the Pharaohs, the River of Egypt presented a gay and animated scene. Boats, formed for the most part of reeds, “arks of bulrushes,” were continually passing over its waters, some of them carrying anglers, or groups of sportsmen armed with the bow and arrow, in pursuit of wild fowl; others laden with merchandise. About the middle of August, the river, after a gradual rise of many weeks, poured forth through the channels prepared for it, and covered the lowlands with broad sheets of water, depositing upon them the rich alluvial soil brought down in its course from upper Egypt. As soon as the river has spread itself over the lands, and returned to its bed, each man scatters the seed over his ground, and waits for the harvest. It is not surprising that a river which was the source of such incalculable benefits to the Egyptians, should become an object of their religious veneration. By the miraculous change of the waters into blood, a practical rebuke was given to these superstitions. This sacred and beautiful river, this benefactor of their country, this birthplace of their chief gods, the abode of the lesser deities, this source of all their prosperity, this centre of all their devotion is turned into blood. The Nile, according to Pliny, was the only source from whence the Egyptians obtained water for drinking. This water was considered particularly sweet and refreshing; so much so, that the people were in the habit of provoking thirst in order that they might partake more freely of its soft and pleasant draught. Now it was become abominable to them, and they loathed to drink it. Apart from the suffering occasioned by this plague, there was something awful in the very nature of the miracle: it was not merely a “wonder,” but a “sign.” Prodigies of this kind were always looked upon as very fearful, and the Egyptians were addicted, more than any other people, to observing omens. It would remind them of their cruelty in casting their infants into the river (Exodus 1.) (See Plagues of Egypt by Millington). Here we see the method of the Divine retribution which is to make the things to which men obey, and from whence they derive their enterprise and pleasure the channel and medium of pain.

1. Sometimes the religious notions of men are made the medium of retributive pain. It was so in the case of this miracle, when the river regarded with such superstitious reverence was turned into blood. What a shock this would give to the devout sentiments of the Egyptians. Their gods were desecrated, and were unable to vindicate their supremacy. The people were shown that there was a Supreme Being of whom they were ignorant, but with whom they were in conflict. They felt themselves in circumstances in which their fancied religion was of no avail to them. Truly, then, their religious ideas were made the medium of severe pain, yea of terrible retribution to them. And so when men rebel against God, He can make their religious notions the channel through which to pour grief into their hearts. And this occasions pain of the most unbearable character, as it touches man in the most sensitive part of his soul.

2. Sometimes the commercial enterprises of men are made the medium of retributive pain. The river Nile was the chief strength of Egypt’s commerce, and when its waters were turned into blood, the enterprise of the nation would be largely suspended. It never pays men in a commercial point of view to reject the commands of God, for they are enriched by unwilling slaves, they are impoverished by the river unfit for use, and the river will be of greater service than all the slaves they can possess. But men dare the Divine Being, and so invite His retributions, and how often do these retributions flash their messages of grief along the wires of a man’s business or trade. And he who might have been prosperous if he would have obeyed the behest of God, is ruined by his folly. If men will not obey God, He will turn their rivers of enterprise into blood.

3. Sometimes all the spheres of a man’s life are made the medium of retributive pain. It was so in the case of the Egyptians, when their river was turned into blood; not merely was this river affected, but their religion was outraged, their commerce was suspended, and a hundred little inconveniences were the result. And so it is with human life to-day. If man gets wrong with God, it affects the entirety of his life. Moral questions penetrate into every realm and department of being, and affect the whole of them, either gladly or woefully, all being dependant upon the attitude of the soul toward the Eternal. Hence it is wise for men to obey the command of God if they would be prosperous.

4. Thus we see how easily and completely God can make human life a retribution to the evil doer. God has access to every avenue of life, and can soon start a messenger of pain along any of them. His word or touch can turn all our rivers of enjoyment, happiness, prosperity, and peace into blood. He can make our chief delights unwelcome. He can turn our glory into shame. One wicked ruler may bring a plague upon a vast nation. Righteousness is the exaltation of national life. Let men not sin against God, for retribution will be certain. He can make the pleasure of men to be bitter to the taste, undesirable to the eye, and offensive to the smell. Thus the retributions of God are effective.

III. That the Divine retributions are extensive in their effect, and are operative before the impotent presence of the socially Great. “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.”

1. Thus the Divine retribution extended throughout all the land of Egypt. Perhaps some may imagine this somewhat unfair, and a token of injustice on the part of God, and that it was making the nation suffer for the disobedience of the king, in which they had taken no active and immediate part. But the whole nation of Egypt were a consenting party to the slavery of the Israelites, and were to a certain extent reaping the temporal advantage of it. And besides if they were not guilty on this score, they were guilty of idolatry, and so were justly punished by the change which had come over their idol. Proud men in a nation often attract the retribution of heaven towards a wicked people, they are the connecting links between heaven’s wrath and man’s sin. They get our national rivers turned into blood.

2. This Divine retribution, in the act of infliction, was witnessed by Pharaoh, and he was unable to prevent it. The proud Monarch beheld these two men before him, and saw his beautiful river as it changed into blood. What a spectacle it would appear to him. He was impotent. He could not prevent it by any means. He could not alter it by any strategy. And so wicked men stand in the very presence of the ills which occasion their retributive pain, and are unable to remove or mitigate them. At such a time the king is one with the pauper in his woe. Men are never more weak than in the presence of the Divine retribution.

IV. That the Divine retributions are not always effectual to the subjugation of the wicked heart. “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. And Pharaoh turned and went into his house, neither did he set his heart to this also.”

1. Thus we see the hardihood of a disobedient soul. The entire land of Egypt was stricken with one common woe, which it was in the power of Pharaoh by repentance, to have removed. He prefers that it should remain rather than that he should yield to the command of God. He was indeed a man of hardy soul.

2. Thus we see the resistance of a tyrannic will. The will of Pharaoh’s was as iron. It was not influenced by a trifle. It could resist the utmost moral energy. It was not to be coerced. Even a national woe could not make it yield its pride. It could repel the most awful suffering. Truly man is capable of moral freedom.

3. Thus we see the effort of men to mitigate the retribution of God. “And all the Egyptians digged round about the river for water to drink.” Vain is the effort of men to attain relief from the retribution of God, they may dig their holes, but they cannot long fill them with pure water.

V. That Divine retributions sometimes evoke presumptive conduct on the part of the wicked. The Egyptians endeavoured to imitate the miracle wrought by the servants of God; this was the greatest presumption on their part; it would have been more to their credit if they had removed the blood from the river. Sometimes men grow desperate. They are hardened beyond recovery. They work the moral destruction of others. LESSONS:

1. That Divine retributions are often merited by men.

2. That God can soon turn our joy into pain.

3. That obedience is the wisdom of man.

SUGGESTIVE COMMENTS ON THE VERSES

Exodus 7:14. God quickly observes what effect His word and work have upon the hearts of men.

God shows the unbelief of men to His servants.
Unbelief renders the hearts of men unwilling to duty, and hastens judgment.
Man has the ability to reject the commands of God:—

1. Mysterious.
2. Responsible.
3. Influential to destiny.

Moral obstinacy:—

1. Known to God.
2. Unsubdued by reason.
3. Averse to the purpose of God.
4. Prejudicial to the true welfare of man.

OPPORTUNITY IN CHRISTIAN SERVICE

Exodus 7:15. “Get thee unto Pharaoh in the morning; lo, he goeth out unto the water,” &c.

I. That there are favourable times at which to approach men with the messages of God. “Get thee unto Pharaoh in the morning.” There are times when Christian service can be more readily accomplished, and when it is more likely to be successful, when opportunity is favourable, and gives it an advantage. Many ministers would be much more effective in their holy work if they would only be more timely in their appeals to men, and if they would judiciously seek the best time in which to announce the message of God. To everything there is a time. The true worker for the moral good of men will endeavour to render circumstances favourable to his toils. He will be an early riser. He will be always on the outlook for those to whom His mission is addressed.

II. That there are favourable places in which to approach men with the messages of God. “And thou shalt stand by the river’s brink.” As there is a favourable time for Christian service, so there are places where it may best be accomplished. A wise minister will carefully select the place in which he declares to individuals the message of God. Moses met Pharaoh near the river, alone, and in case the proud monarch should refuse obedience to the will of heaven, he would be able at once to turn the river into blood. His position was favourable to the retribution to be inflicted. It is well to speak to men alone about their sins.

III. That the servants of God are often divinely instructed as to the best opportunity of Christian service “Get thee unto Pharaoh in the morning.” By a deep conviction, by a holy impression, and by keen moral vision, God unfolds to good men the most favourable opportunity in which to declare His message to the wicked. The Divine voice within us, prompting to duty, should always be carefully heeded, and the opportunity willingly embraced.

Exodus 7:16. Hard hearts shut all ears against the message of God.

Sinners offended with God’s word and judgment turn from Him unto their own ways.
Unbelief will not allow a man to heed either miracles, persuasion, or vindication.

THE RIVER CHANGED INTO BLOOD

Exodus 7:19.

I. That God can change the scene of life into death. The great river of Egypt was considered as the giver of life to the people, its waters were life-preserving and fertilizing. Yet it was turned into blood by the stretching out of a rod. The fish died. God can soon and easily change all our life-inspiring energies and joys into the current of death.

II. That God can change useful things into useless. The river was in manifold ways useful to Egypt. It was refreshing to the taste, and would be used for domestic purposes. It was also the centre of the nation’s commerce. By the rod of God the most useful things we possess, as nations and individuals, are deprived of their utility. Hence all life is dependant upon the Divine will.

III. That God can change beautiful things into loathsome. The river of Egypt, so beautiful to the eye, was turned into blood. And so the most beautiful things of country, of home, of person, may by the outstretching of the Divine rod be rendered unlovely and hateful.

When necessity comes upon sinners they would rather dig for relief than ask God for it.
The devil may delude into difficulty, but cannot help men out of it.
Moses and Aaron may smite with the rod, but God effects it.

ILLUSTRATIONS

BY THE
REV. WM. ADAMSON

Precursors! Exodus 7:14. Away amid the lovely tropical forests at the foot of the Andes lives a cinnamon brown bird, with head and neck of dark olive. No feathered songster gives forth more sweet and harmonious strains, yet those delicious notes forebode a coming storm. When the traveller, who has amid the excitement of the scene forgotton all about time, is suddenly aroused to reflection by the bird-music of the Organista, he at once looks up to catch a glimpse of the sky between the trees. He sees there signs of the coming storm—hurries on! Soon it bursts—the wind roars—the mighty trees rock to and fro, as if they were but reeds—the thunder rattles in deafening peals, and the lightning flashes vividly in every direction. Hark! what a tremendous crash! There goes a tall tree—one of the giants of the forest—riven from crown to roots. These merciful miracles wrought by Moses and Aaron were so many liquid-voices monishing Pharaoh to hasten on to repentence, before the retributive tempest burst overhead. Their warblings ought to have induced the heedless monarch to look up to the sky of Justice, and mark the dark clouds gathering.

“And what if all of animated nature
Be but organic harps diversely framed,
That tremble into thought.

—Coleridge.

Omniscience! Exodus 7:14. When Pharaoh turned away into his palace, Moses could guess from the frown upon his brow that the monarch’s heart was set against the request; but he could not see it. God alone could gaze upon the darkest, innermost recesses of that despot’s stubborn will. Had Pharaoh forgotten what even his idol-faith taught him, that the gods know what is in the heart? God’s eye, as a flame of fire, lights up a clear and searching day in his soul, and around his steps; and shows in sunbeams the iniquities he devises, utters, perpetrates. He unfolds the whole state of the despot’s mind to Moses, and enjoins on him the further execution of judgments. Moses obeys!

“The mystic mazes of Thy will,

The shadows of celestial light,

Are past the power of human skill—

But what the Eternal acts is right.”

Retributive Justice! Exodus 7:15. As that storm roars the loudest which has been the longest gathering, so God’s reckoning day with rebellious sinners, by being long coming, will be the more terrible when it comes Upon the beach, the pilot often pauses—with glance turned upward to that vast expanse, which is slowly darkening into gloom intense—because well he knows the ominous sign of the terrible tornado soon to burst So Moses often paused—fully conscious that the steadily gathering storm of retributive justice would soon melt down the verge of heaven. But Pharaoh saw not the approaching tempest of successive judgments.

“On earth ’twas yet all calm around,
A pulseless silence—dread—profound,
More awful than the tempest’s sound.”

—Moore.

Obduracy! Exodus 7:16; Exodus 7:23. Sinners offended with God’s Word and its requirements betake themselves to their follies. The Indians of South America told the missionaries who went among them proclaiming the truths of the Christian Religion: “You say that the God of the Christians knows everything, that nothing is hidden from Him, that He is of almighty power, and can see all that is done; but we do not desire a God so mighty and sharpsighted; we choose to be our own masters, to live with freedom in our woods, without having a perpetual observer of our actions over our heads.” Men may disown the Divine Being, but they cannot destroy His attributes. He still rules over them, and still marks out all their ways. This was what Jehovah was teaching the proud and obdurate oppressor in his Egyptian palace, but in vain.

“Yon massive mountain-peak

The lightning rends at will;

The rock can melt or break—

I am unbroken still.”

—Bonar.

Nile-God! Exodus 7:17. This river was one of the principal Egyptian deities, and was worshipped under the name of “Hapi Mou.” There was a temple to this deity; who is generally represented as a fat man, of blue colour, with water-plants growing on his head. A festival was held at the commencement of the rise of the Nile in the middle of June. It was probably on this occasion, when a solemn sacrifice was to be offered by the Egyptian priests that Moses stood by the brink; and as he smote the sacred waters with his mighty rod, so did Jehovah smite

“The prince of darkness, couch’d

In symbol of the great leviathan,
The dragon of the river-floods of Nile.”

—Bickersteth

Judgments Exodus 7:18. The Egyptians subsisted, says Cook, to a great extent on the fish of the Nile, though saltwater fish was regarded as impure. A mortality among fish was a plague much dreaded. In a hymn to the Nile, written by the scribe Enmer, it is said that the wrath of Hapi, the Nile-god, is a calamity for the fishes. By Moses’ avenging rod, this food supply is cut off. And how often does Jehovah turn the very necessaries of life into putridity and death—that the sense of our want may humble us under the sense of our forgetfulness of Him from whom all goodness flows. When, therefore, we are the subjects of His correcting providence, we must acknowledge the necessity and wisdom.

“If in this bosom aught but Thee,

Encroaching, sought a boundless sway,

Omniscience could the danger see,

And mercy took the cause away.”

—Chatterton.

Divine Transformings! Exodus 7:19. A man idolizes his wife. He is proud of her beauty; and when at the ball she is the admiration of both sexes, his heart overflows with self-gratulation. As she stood in the centre of the floor, her beautiful face flushed with a rosy colour, her glossy hair twined with delicate pearls, her tall figure enhanced in its gracefulness by the rich folds of drapery which fell softly round her, more than one admiring voice complimented him upon the beauty of his wife, and pronounced her the loveliest woman, fairest of the fair in all that lovely throng. She was his idol. A few days after, she lies upon her bed, with blotted and disfigured features, loathsome and repulsive as the Syrian leper, for small-pox has swept all trace of beauty from her face—as Moses’ rod brushed all beauty from the clear, glassy countenance of Nile. The Divine rod had rendered unlovely and loathsome his “goddess”—the only and supreme object of his adoration. And just as the river was all the more repulsive from its previous loveliness, so

“Lilies that fester smell far worse than weeds.”

Shakespeare.

Vain Effort! Exodus 7:24. As you stood, remarks Guthrie, some stormy day upon a sea cliff, and marked the giant billow rise from the deep to rush on with foaming crest, and throw itself thundering on the trembling shore, did you ever fancy that you could stay its course, and hurl it back to the depths of ocean? Did you ever stand beneath the leaden, louring cloud, and mark the lightning’s leap, as it shot and flashed, dazzling athwart the gloom; and think that you could grasp the bolt, and change its path? Still more foolish and vain his thought, who fancies that he can arrest or turn aside the purpose of God Pharaoh’s folly was the essence of madness. He thought to counteract the retributive agency of God—heedless of the truth taught by his own Egyptian creed that

“No wrath of men or rage of seas
Can shake Jehovah’s purposes.”

—Herrick.