Exodus5
New Living Translation
1After this presentation to Israel’s leaders, Moses and Aaron went and spoke to Pharaoh. They told him, “This is what the Lord, the God of Israel, says: Let my people go so they may hold a festival in my honor in the wilderness.”
2“Is that so?” retorted Pharaoh. “And who is the Lord? Why should I listen to him and let Israel go? I don’t know the Lord, and I will not let Israel go.”
3But Aaron and Moses persisted. “The God of the Hebrews has met with us,” they declared. “So let us take a three-day journey into the wilderness so we can offer sacrifices to the Lord our God. If we don’t, he will kill us with a plague or with the sword.”
4Pharaoh replied, “Moses and Aaron, why are you distracting the people from their tasks? Get back to work!
5Look, there are many of your people in the land, and you are stopping them from their work.”
6That same day Pharaoh sent this order to the Egyptian slave drivers and the Israelite foremen:
7“Do not supply any more straw for making bricks. Make the people get it themselves!
8But still require them to make the same number of bricks as before. Don’t reduce the quota. They are lazy. That’s why they are crying out, ‘Let us go and offer sacrifices to our God.’
9Load them down with more work. Make them sweat! That will teach them to listen to lies!”
10So the slave drivers and foremen went out and told the people: “This is what Pharaoh says: I will not provide any more straw for you.
11Go and get it yourselves. Find it wherever you can. But you must produce just as many bricks as before!”
12So the people scattered throughout the land of Egypt in search of stubble to use as straw.
13Meanwhile, the Egyptian slave drivers continued to push hard. “Meet your daily quota of bricks, just as you did when we provided you with straw!” they demanded.
14Then they whipped the Israelite foremen they had put in charge of the work crews. “Why haven’t you met your quotas either yesterday or today?” they demanded.
15So the Israelite foremen went to Pharaoh and pleaded with him. “Please don’t treat your servants like this,” they begged.
16“We are given no straw, but the slave drivers still demand, ‘Make bricks!’ We are being beaten, but it isn’t our fault! Your own people are to blame!”
17But Pharaoh shouted, “You’re just lazy! Lazy! That’s why you’re saying, ‘Let us go and offer sacrifices to the Lord.’
18Now get back to work! No straw will be given to you, but you must still produce the full quota of bricks.”
19The Israelite foremen could see that they were in serious trouble when they were told, “You must not reduce the number of bricks you make each day.”
20As they left Pharaoh’s court, they confronted Moses and Aaron, who were waiting outside for them.
21The foremen said to them, “May the Lord judge and punish you for making us stink before Pharaoh and his officials. You have put a sword into their hands, an excuse to kill us!”
22Then Moses went back to the Lord and protested, “Why have you brought all this trouble on your own people, Lord? Why did you send me?
23Ever since I came to Pharaoh as your spokesman, he has been even more brutal to your people. And you have done nothing to rescue them!”
Study Guide
Public-domain commentary and original-language notes for Exodus 5.
Chapter Summary
In this chapter: Pharaoh's displeasure, He increases the tasks of the Israelites. (1–9). The sufferings of the Israelites, Moses' complaint to God. (10–23).
vv1-9
God will own his people, though poor and despised, and will find a time to plead their cause. Pharaoh treated all he had heard with contempt. He had no knowledge of Jehovah, no fear of him, no love to him, and therefore refused to obey him. Thus Pharaoh's pride, ambition, covetousness, and political knowledge, hardened him to his own destruction. What Moses and Aaron ask is very reasonable, only to go three days' journey into the desert, and that on a good errand. We will sacrifice unto the Lord our God. Pharaoh was very unreasonable, in saying that the people were idle, and therefore talked of going to sacrifice. He thus misrepresents them, that he might have a pretence to add to their burdens. To this day we find many who are more disposed to find fault with their neighbours, for spending in the service of God a few hours spared from their wordly business, than to blame others, who give twice the time to sinful pleasures. Pharaoh's command was barbarous. Moses and Aaron themselves must get to the burdens. Persecutors take pleasure in putting contempt and hardship upon ministers. The usual tale of bricks must be made, without the usual allowance of straw to mix with the clay. Thus more work was to be laid upon the men, which, if they performed, they would be broken with labour; and if not, they would be punished.
vv10-23
The Egyptian task-masters were very severe. See what need we have to pray that we may be delivered from wicked men. The head-workmen justly complained to Pharaoh: but he taunted them. The malice of Satan has often represented the service and worship of God, as fit employment only for those who have nothing else to do, and the business only of the idle; whereas, it is the duty of those who are most busy in the world. Those who are diligent in doing sacrifice to the Lord, will, before God, escape the doom of the slothful servant, though with men they do not. The Israelites should have humbled themselves before God, and have taken to themselves the shame of their sin; but instead of that, they quarrel with those who were to be their deliverers. Moses returned to the Lord. He knew that what he had said and done, was by God's direction; and therefore appeals to him. When we find ourselves at any time perplexed in the way of our duty, we ought to go to God, and lay open our case before him by fervent prayer. Disappointments in our work must not drive us from our God, but still we must ponder why they are sent.
Key Words
אַחַר: properly, the hind part; generally used as an adverb or conjunction, after (in various senses)
מֹשֶׁה: Mosheh, the Israelite lawgiver
אַהֲרוֹן: Aharon, the brother of Moses
בּוֹא: to go or come (in a wide variety of applications)
אָמַר: to say (used with great latitude)
פַּרְעֹה: Paroh, a general title of Egyptian kings
אֱלֹהִים: gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative
יִשְׂרָאֵל: Jisrael, a symbolical name of Jacob; also (typically) of his posterity
עַם: a people (as a congregated unit); specifically, a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively, a flock
שָׁלַח: to send away, for, or out (in a great variety of applications)
Cross References
Exodus 5Fulfills the exact instructions given by God to ask Pharaoh for a three days' journey.
Supported by Matthew Poole, JFB
Parallels Pharaoh's defiant attitude of 'Who is the Almighty, that we should serve him?'
Supported by Matthew Henry
Repetition of the demand to hold a feast and sacrifice to Jehovah in the wilderness.
Supported by Matthew Poole
Direct fulfillment of God's warning that the king of Egypt would not let them go.
Supported by John Calvin
Connects back to the original taskmasters and burdens laid on Israel by Egypt.
Supported by Matthew Henry, JFB
Same idiom used by Jacob regarding his reputation being made to stink among the inhabitants.
Supported by Matthew Poole
Pharaoh fears the massive population of Hebrews and seeks to control them by labor.
Supported by Matthew Poole
Elaborates on the bitter bondage of making brick and mortar under harsh conditions.
Supported by JFB
Shows the immediate consequence of this discouragement; the people refuse to listen to Moses.
Supported by Matthew Henry
Shows a pattern of Moses returning to cry out to God under extreme distress.
Supported by Matthew Henry
Parallels the warning to not harden necks, but yield to Jehovah lest His anger fall.
Supported by Matthew Henry
If a ruler listens to lies, all his servants become wicked taskmasters.
Supported by Matthew Henry
Pharaoh abuses the principle of laziness, falsely accusing those who want to worship God.
Supported by Matthew Henry
Similar emotional appeal calling on the Lord to judge between two parties in conflict.
Supported by Matthew Poole
Parallels Jeremiah's similar complaint of being deceived or poorly treated by God's commission.
Supported by Matthew Henry