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Commentary on Exodus 7 verses 14–25
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.
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SUMMARY
Exodus 7:23 succinctly captures Pharaoh's immediate and defiant response to the first plague, the transformation of the Nile into blood. Despite witnessing an undeniable supernatural event and its devastating impact on his kingdom, Pharaoh chose to retreat into the perceived safety of his palace, refusing to genuinely consider the divine power demonstrated before him. This act of willful disregard established a pattern of stubbornness and spiritual blindness that would characterize his continued opposition to God's commands throughout the unfolding narrative of the plagues.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 7:23 effectively employs several literary devices to convey Pharaoh's hardened state. Symbolism is prominent, as Pharaoh's physical act of "turning and going into his house" symbolizes his internal turning away from God's truth and his retreat into a false sense of security and control within his own domain. His "heart" (lēb) is also highly symbolic, representing not just emotion but the core of his intellect, will, and moral decision-making, making his refusal to "set his heart" a profound act of volitional rebellion. Contrast is evident in the stark difference between the overwhelming power of God displayed in the plague and Pharaoh's utterly dismissive and defiant response, highlighting the human capacity for spiritual blindness even in the face of undeniable evidence. Finally, the verse serves as powerful foreshadowing, establishing Pharaoh's initial, self-imposed obstinacy which sets the stage for the escalating cycle of plagues and his subsequent, divinely orchestrated hardening of heart, ultimately leading to his downfall and the demonstration of God's glory.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse marks a critical juncture, revealing Pharaoh's initial, self-willed obstinacy in the face of divine power. His refusal to "set his heart" to the plague is not a passive oversight but an active, volitional choice to disregard God's clear revelation. This act of spiritual stubbornness sets the pattern for the escalating conflict between Yahweh and Pharaoh, illustrating that even overwhelming evidence of God's power can be willfully rejected by a proud and defiant heart. It underscores the profound truth that human rebellion often precedes and precipitates divine judgment, demonstrating God's justice in allowing individuals to continue in the path they have chosen.
REFLECTION AND APPLICATION
Exodus 7:23 serves as a profound and timeless warning against spiritual apathy and the perilous choice to ignore God's clear communications. Pharaoh's immediate retreat and refusal to "set his heart" illustrate that divine revelation, regardless of its clarity or power, can be willfully rejected by a stubborn will. For believers today, this verse prompts critical self-examination: Do we genuinely "set our hearts" to God's Word and His evident workings in our lives, or do we, like Pharaoh, turn away from truths that challenge our comfort zones, preconceived notions, or personal agendas? An open, receptive, and humble heart is indispensable for spiritual growth, leading to obedience and blessing rather than the judgment that follows persistent rebellion. It reminds us that true wisdom begins not with intellectual assent alone, but with a heart willing to be shaped by God's truth.
Questions for Reflection
FAQ
What does "neither did he set his heart to this also" truly mean?
Answer: This phrase, using the Hebrew sîm lēḇ, indicates a deliberate and willful act of ignoring or dismissing the significance of the plague. It's not a mere lack of understanding or comprehension, but a conscious refusal to give serious consideration, attention, or commitment to the divine message and power demonstrated. Pharaoh actively chose to harden his will against God's clear revelation, effectively deciding not to be persuaded or moved by the evidence. This highlights the volitional aspect of his rebellion.
Did Pharaoh have a choice, or was his heart already hardened by God?
Answer: At this early stage in the plague narrative, Pharaoh's heart is primarily hardened by his own will and pride. The text here emphasizes his personal decision to "not set his heart" to the sign, indicating his own culpability and agency. While God later explicitly hardens Pharaoh's heart Exodus 9:12, this divine action typically occurs after Pharaoh has repeatedly hardened his own heart, demonstrating a pattern of self-willed rebellion that ultimately leads to God's judicial hardening. This illustrates a complex interplay between human free will and divine sovereignty, where God allows human choices to run their course, ultimately using them to fulfill His greater redemptive purposes and demonstrate His glory to the world Romans 9:17-18.
CHRIST-CENTERED FULFILLMENT
Pharaoh's defiant rejection of God's power and word in Exodus 7:23 profoundly prefigures humanity's broader tendency to reject divine truth, culminating in the ultimate rejection of Jesus Christ, God's perfect and final revelation. Just as Pharaoh turned away from the signs and wonders performed by Moses, many in Israel and throughout history have turned away from Christ, who performed even greater miracles and spoke with unparalleled authority John 1:10-11. Yet, unlike Pharaoh who sought to preserve his earthly kingdom and pride through stubbornness, Christ, the true King, humbled Himself, "set His heart" to the Father's will even unto death Philippians 2:8, and endured rejection, crucifixion, and burial to accomplish salvation for all who believe Isaiah 53:3. His willing sacrifice and perfect obedience stand in stark contrast to Pharaoh's prideful resistance, offering a path to eternal life for all who will, unlike Pharaoh, set their hearts upon Him and believe in His name John 3:16.