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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 5:1–2. His two-level outline is real structure in the source text, so it is rendered as structure.
Moses and Aaron, having delivered their message to the elders of Israel, with whom they found good acceptance, are now to deal with Pharaoh, to whom they come in peril of their lives - Moses particularly, who perhaps was out-lawed for killing the Egyptian forty years before, so that if any of the old courtiers should happen to remember that against him now it might cost him his head. Their message itself was displeasing, and touch Pharaoh both in his honour and in his profit, two tender points; yet these faithful ambassadors boldly deliver it, whether he will hear or whether he will forbear.
I.Their demand is piously bold:
Thus saith the Lord God of Israel, Let my people go, Exo 5:1. Moses, in treating with the elders of Israel, is directed to call God the God of their fathers; but, in treating with Pharaoh, they call him the God of Israel, and it is the first time we find him called so in scripture: he is called the God of Israel, the person (Gen 33:20); but here it is Israel, the people. They are just beginning to be formed into a people when God is called their God. Moses, it is likely, was directed to call him so, at least it might be inferred from Exo 9:22, Israel is my son. In this great name they deliver their message: Let my people go.
1.They were God's people, and therefore Pharaoh ought not to detain them in bondage. Note, God will own his own people, though ever so poor and despicable, and will find a time to plead their cause. "The Israelites are slaves in Egypt, but they are my people," says God, "and I will not suffer them to be always trampled upon." See Isa 52:4, Isa 52:5.
2.He expected services and sacrifices from them, and therefore they must have leave to go where they could freely exercise their religion, without giving offence to, or receiving offence from, the Egyptians. Note, God delivers his people out of the hand of their enemies, that they may serve him, and serve him cheerfully, that they may hold a feast to him, which they may do, while they have his favour and presence, even in a wilderness, a dry and barren land.
II.Pharaoh's answer is impiously bold:
Who is the Lord, that I should obey his voice? Exo 5:2. Being summoned to surrender, he thus hangs out the flag of defiance, hectors Moses and the God that sends him, and peremptorily refuses to let Israel go; he will not treat about it, nor so much as bear the mention of it. Observe,
1.How scornfully he speaks of the God of Israel: "Who is Jehovah? I neither know him nor care for him, neither value him nor fear him:" it is a hard name that he never heard of before, but he resolves it shall be no bug-bear to him. Israel was now a despised oppressed people, looked on as the tail of the nation, and, by the character they bore, Pharaoh makes his estimate of their God, and concludes that he made no better a figure among the gods than his people did among the nations. Note, Hardened persecutors are more malicious against God himself than they are against his people. See Isa 37:23. Again, Ignorance and contempt of God are at the bottom of all the wickedness that is in the world. Men know not the Lord, or have very low and mean thoughts of him, and therefore they obey not his voice, nor will let any thing go for him.
2.How proudly he speaks of himself: "That I should obey his voice; I, the king of Egypt, a great people, obey the God of Israel, a poor enslaved people? Shall I, that rule the Israel of God, obey the God of Israel? No, it is below me; I scorn to answer his summons." Note, Those are the children of pride that are the children of disobedience, Job 41:34; Eph 5:6. Proud men think themselves too good to stoop even to God himself, and would not be under control, Jer 43:2. Here is the core of the controversy: God must rule, but man will not be ruled. "I will have my will done," says God: "But I will do my own will," says the sinner.
3.How resolutely he denies the demand: Neither will I let Israel go. Note, Of all sinners none are so obstinate, nor so hardly persuaded to leave their sin, as persecutors are.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Some ask how the people can be told that God gave the order that he would lead them from Egypt into the land of Canaan, while Pharaoh was told that they wanted to make three days’ journey into the desert to offer sacrifice to their god by his command. But the passage should be understood thus: although God knew what he was going to do and knew that Pharaoh would not agree to dismiss the people, that fact was to be stated first that would also happen first, if Pharaoh let the people go. The contumacy of Pharaoh and his courtiers merited everything that happened, to which the Scripture afterward attests. God is not lying when he commands what he knows is not going to be done by the one he commands; his purpose is to obtain a just judgment.
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Summary
Exodus 5:1 marks the dramatic opening salvo in the divine confrontation between the God of Israel and Pharaoh, the ruler of Egypt. Following their divine commission and successful presentation of signs to the Israelite elders, Moses and Aaron boldly approach Pharaoh, delivering the LORD God of Israel's unequivocal demand: "Let my people go, that they may hold a feast unto me in the wilderness." This declaration initiates the epic conflict that will ultimately culminate in Israel's miraculous liberation and the demonstration of Yahweh's supreme sovereignty over all earthly powers.
Context
Literary Context
This verse immediately follows a pivotal moment in the narrative: God's detailed commissioning of Moses and Aaron, empowering them with signs and promises of deliverance (Exodus 3:1-22 and Exodus 4:1-17). Crucially, it also comes after Moses and Aaron have successfully presented these divine signs to the elders of Israel, resulting in the people's belief and worship (Exodus 4:29-31). Having established their credibility with their own people, Moses and Aaron now transition from internal leadership to external confrontation. Exodus 5:1 therefore serves as the narrative's turning point, shifting the focus from preparation and internal affirmation to the direct challenge against the oppressive power of Egypt, setting the stage for the escalating series of plagues and the ultimate Exodus.
Historical & Cultural Context
Ancient Egypt was the dominant superpower of its time, characterized by a highly centralized government and a pharaoh who was considered a divine being, a living god. Pharaoh's word was law, his authority absolute, and his control over his subjects, including foreign laborers like the Israelites, was unquestioned. The concept of a foreign deity demanding the release of his "property" was not only an affront but an existential threat to Pharaoh's perceived divine status and economic stability. Furthermore, "holding a feast" in the wilderness was not a casual request; it implied a religious pilgrimage, a temporary cessation of labor, and a journey into sacred space, which would have been seen as a direct challenge to Pharaoh's control over the Israelites' time, labor, and spiritual allegiance. The wilderness itself was often viewed as a place of divine encounter and purity, distinct from the idolatrous practices of Egypt.
Key Themes
Exodus 5:1 powerfully introduces several overarching themes that permeate the book of Exodus and the broader biblical narrative. Firstly, it highlights the theme of Divine Sovereignty vs. Earthly Power, establishing a direct conflict between the absolute authority of the LORD and the perceived absolute power of Pharaoh. Secondly, it underscores Liberation for Worship, revealing that God's ultimate purpose in freeing His people is not merely freedom from oppression, but freedom for devoted service and worship, a concept central to the covenant relationship established at Mount Sinai. Thirdly, the phrase "My people" emphasizes God's Covenantal Faithfulness and His unwavering claim over Israel, demonstrating His commitment to the promises made to Abraham, Isaac, and Jacob (Genesis 12:1-3). Finally, the initial demand for a temporary departure foreshadows the Progressive Revelation of God's Power through the plagues, designed to reveal Yahweh's might to both Egypt and Israel, ensuring that "they may know that I am the LORD" (Exodus 7:5).
Exposition and Analysis
Exodus 5:1 records the momentous initial encounter between God's appointed messengers and the most powerful ruler of the ancient world. The verse encapsulates the divine demand that sets in motion the dramatic events of the Exodus.
Key Word Analysis
This is the Tetragrammaton, YHWH (H3068), God's personal, covenantal name, derived from the root "to be" (H1961). It signifies "the self-Existent or Eternal." The use of "LORD" here is highly significant, asserting the unique, unchanging, and sovereign nature of the God of Israel, distinguishing Him from the numerous, lesser gods of Egypt. It emphasizes His faithfulness to His covenant promises and His active presence in the affairs of His people.
The Hebrew verb (H7971) means "to send away, for, or out" and implies a strong command to release or dismiss. It is not a polite request but an authoritative directive. This choice of word highlights God's absolute claim over His people and His intention to forcefully remove them from Pharaoh's grasp, underscoring the divine initiative behind the Exodus.
This primitive root (H2287) properly means "to move in a circle," specifically "to march in a sacred procession, to observe a festival." It denotes a solemn, required act of worship or pilgrimage. This word reveals the ultimate purpose of Israel's liberation: not merely freedom from labor, but freedom for sacred, unhindered worship and communion with their God, a theme that will be central to their identity as a nation.
Verse Breakdown
"And afterward Moses and Aaron went in, and told Pharaoh"
This opening phrase establishes the timing and directness of the confrontation. "Afterward" (H310, ʼachar') refers to the preceding events of God's commission and the elders' belief, indicating a deliberate and divinely orchestrated sequence. Moses and Aaron, now fully authorized and affirmed, directly approach the seat of Egyptian power, demonstrating courage and obedience to God's command. Their entrance into Pharaoh's presence signifies the commencement of the divine challenge to human authority.
"Thus saith the LORD God of Israel"
This is a formal prophetic declaration, immediately establishing the ultimate source of the demand. It is not a human request but a divine oracle. The title "LORD God of Israel" (H3068, Yᵉhôvâh' H430, ʼĕlôhîym' H3478, Yisrâʼêl') is profoundly significant. "LORD" (Yahweh) is God's personal, covenantal name, emphasizing His unique relationship with Israel. "God" (Elohim) denotes His supreme power and deity. "Of Israel" asserts His specific ownership and claim over this nation, directly confronting Pharaoh's perceived dominion and the legitimacy of Egyptian deities.
"Let my people go"
This is the core demand, a powerful assertion of divine ownership. The Israelites are not merely slaves of Egypt but "My people" (H5971, ʻam'), belonging to the LORD through covenant. The verb "let go" (H7971, shâlach') is a strong command to release or dismiss, reflecting God's authoritative stance rather than a plea. This declaration serves as the foundational premise for the entire Exodus narrative, emphasizing God's sovereign right to His own.
"that they may hold a feast unto me in the wilderness"
This clause reveals the purpose of the liberation. The "feast" (H2287, châgag') signifies a solemn religious observance or pilgrimage. The location, "in the wilderness" (H4057, midbâr'), is crucial; it implies a necessary separation from the idolatrous and oppressive influences of Egypt to engage in pure, unhindered worship. This highlights that true freedom is inextricably linked to the freedom to worship and serve God without compromise, foreshadowing the journey to Sinai and the establishment of the covenant.
Literary Devices
Exodus 5:1 employs several powerful Literary Devices. The most prominent is Divine Speech, as Moses and Aaron deliver God's direct words ("Thus saith the LORD God of Israel"). This imbues the pronouncement with absolute authority and sets the stage for a conflict of wills between divine decree and human defiance. The verse also utilizes Confrontation, immediately pitting God's representatives against Pharaoh, establishing the central tension of the narrative. The phrase "My people" is an example of Possessive Language, emphasizing God's covenantal ownership and challenging Pharaoh's claim. Finally, the request to "hold a feast unto me in the wilderness" serves as Foreshadowing, hinting at the future journey to Sinai, the giving of the Law, and the establishment of Israel's identity as a worshipping nation, distinct from the pagan world. The "wilderness" itself functions as Symbolism, representing a place of purification, testing, and exclusive encounter with God, away from the corrupting influences of Egypt.
Theological and Thematic Connections
Exodus 5:1 is a theological linchpin, initiating the grand narrative of redemption and revealing fundamental truths about God's character and purposes. It establishes the ultimate conflict between the absolute sovereignty of the LORD and the perceived absolute power of an earthly ruler, demonstrating that no human authority can ultimately thwart God's will. The core purpose of Israel's liberation is not merely freedom from oppression, but freedom for worship and service to God, underscoring that true human flourishing is found in devoted communion with the Creator. This verse also powerfully asserts God's covenantal faithfulness, as He acts to reclaim "My people" from bondage, fulfilling His ancient promises to Abraham. The demand for worship "in the wilderness" signifies the necessity of spiritual separation from worldly influences to facilitate genuine communion and obedience, laying the groundwork for Israel's unique identity as a holy nation set apart for God.
Reflection and Application
Exodus 5:1 serves as a profound reminder that God desires His people to be free to worship and serve Him without hindrance or compromise. For believers today, this means maintaining our primary allegiance to God even when faced with opposition from powerful worldly systems, cultural pressures, or personal circumstances that seek to restrict our faith. It underscores God's ultimate sovereignty over all earthly rulers and powers; just as Pharaoh was ultimately forced to acknowledge the LORD's authority, so too will all earthly authorities eventually bow before the King of kings. Our call, like Israel's, is to seek first the kingdom of God and His righteousness, recognizing that true freedom is found not in autonomy from God, but in devoted worship and obedience to Him. We are liberated not just from sin, but for a life of worship and service, a continuous "feast" unto our God, even in the "wilderness" of this present age.
Questions for Reflection
FAQ
Why did God command Israel to hold a "feast" in the wilderness, rather than simply demanding their immediate and permanent release?
God's initial demand for a temporary departure to hold a feast served multiple strategic and theological purposes. It was a test of Pharaoh's willingness to acknowledge any authority higher than his own, immediately revealing his hardened heart and setting the stage for the escalating plagues. The "feast" (Hebrew chagag) was a solemn religious pilgrimage, emphasizing that the ultimate purpose of Israel's freedom was to worship God, establishing the spiritual dimension of their liberation from the outset. This also allowed God to demonstrate His power progressively through the plagues, not only to Pharaoh and Egypt but also to Israel, solidifying their faith and preparing them for a deeper covenant relationship and the giving of the Law in the wilderness, as described in Exodus 19, Exodus 20, Exodus 21, Exodus 22, Exodus 23, Exodus 24.
What is the significance of the title "LORD God of Israel" in this context?
The title "LORD God of Israel" (Hebrew: Yahweh Elohei Yisrael) is profoundly significant. "LORD" (Yahweh, H3068) is God's personal, covenantal name, emphasizing His faithfulness to His promises and His unique, eternal relationship with His people. "God" (Elohim, H430) denotes His supreme power and deity over all creation. "Of Israel" (H3478) asserts His specific claim over this nation, distinguishing Him from the numerous, impotent gods worshipped in Egypt. By using this title, God directly challenges Pharaoh's authority and the legitimacy of Egyptian deities, declaring Himself the one true sovereign over Israel and, by extension, over all creation, as later seen in Exodus 9:16.
Why did Moses and Aaron approach Pharaoh directly, rather than God simply liberating Israel without human intervention?
God often chooses to work through human agents, demonstrating His power through their obedience and faith. Moses and Aaron's direct confrontation with Pharaoh was essential for several reasons: it publicly established God's authority over Egypt, allowed Pharaoh's hardening of heart to be clearly demonstrated, and provided a clear, undeniable witness to both Egyptians and Israelites of God's active involvement in history. This human involvement also highlighted the element of faith and obedience required in God's redemptive plan, even in the face of overwhelming opposition, a pattern seen throughout biblical history, such as in Joshua's leadership or the prophets' declarations.
Christ-Centered Fulfillment
Exodus 5:1 powerfully foreshadows the ultimate liberation brought by Jesus Christ. Just as Moses and Aaron confronted Pharaoh to free God's people from physical bondage for the purpose of worship, so Christ, the greater Moses, confronts the spiritual powers of darkness—sin, death, and the devil—to liberate humanity from their ultimate spiritual bondage. His redemptive work on the cross secures not merely physical freedom, but profound spiritual freedom, enabling His people to truly "hold a feast unto Him"—to worship God in spirit and truth (John 4:23-24) and to serve Him without the hindrance of sin or the fear of death (Hebrews 2:14-15). He is the one who truly leads His people out of the "Egypt" of this world (symbolizing sin and the dominion of Satan) into the "wilderness" of discipleship, preparing them for eternal communion and worship in His glorious presence (Revelation 7:9-10). Through Christ, we are not only set free from something, but set free for an eternal relationship of worship and service to the living God, our ultimate deliverer and Lord.