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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 5:15–23. His four-level outline is real structure in the source text, so it is rendered as structure.
It was a great strait that the head-workmen were in, when they must either abuse those that were under them or be abused by those that were over them; yet, it should seem, rather than they would tyrannize, they would be tyrannized over; and they were so. In this evil case (Exo 5:19), observe,
I.How justly they complained to Pharaoh:
They came and cried unto Pharaoh, Exo 5:15. Whither should they go with a remonstrance of their grievances but to the supreme power, which is ordained for the protection of the injured? As bad as Pharaoh was his oppressed subjects had liberty to complain to him; there was no law against petitioning: it was a very modest, but moving, representation that they made of their condition (Exo 5:16): Thy servants are beaten (severely enough, no doubt, when things were in such a ferment), and yet the fault is in thy own people, the task-masters, who deny us what is necessary for carrying on our work. Note, It is common for those to be most rigorous in blaming others who are most blameworthy themselves. But what did they get by this complaint? It did but make bad worse.
1.Pharaoh taunted them (Exo 5:17); when they were almost killed with working, he told them they were idle: they underwent the fatigue of industry, and yet lay under the imputation of slothfulness, while nothing appeared to ground the charge upon but this, that they said, Let us go and do sacrifice. Note, It is common for the best actions to be mentioned under the worst names; holy diligence in the best business is censured by many as a culpable carelessness in the business of the world. It is well for us that men are not to be our judges, but a God who knows what the principles are on which we act. Those that are diligent in doing sacrifice to the Lord will, with God, escape the doom of the slothful servant, though, with men, they do not.
2.He bound on their burdens: Go now and work. Exo 5:18. Note, Wickedness proceedeth from the wicked; what can be expected from unrighteous men but more unrighteousness?
II.How unjustly they complained of Moses and Aaron:
The Lord look upon you, and judge, Exo 5:21. This was not fair. Moses and Aaron had given sufficient evidence of their hearty good-will to the liberties of Israel; and yet, because things succeed not immediately as they hoped, they are reproached as accessaries to their slavery. They should have humbled themselves before God, and taken to themselves the shame of their sin, which turned away good things from them; but, instead of this, they fly in the face of their best friends, and quarrel with the instruments of their deliverance, because of some little difficulties and obstructions they met with in effecting it. Note, Those that are called out to public service for God and their generation must expect to be tried, not only by the malicious threats of proud enemies, but by the unjust and unkind censures of unthinking friends, who judge only by outward appearance and look but a little way before them. Now what did Moses do in this strait? It grieved him to the heart that the event did not answer, but rather contradict, his expectation; and their upbraidings were very cutting, and like a sword in his bones; but,
1.He returned to the Lord (Exo 5:22), to acquaint him with it, and to represent the case to him: he knew that what he had said and done was by divine direction; and therefore what blame is laid upon him for it he considers as reflecting upon God, and, like Hezekiah, spreads it before him as interested in the cause, and appeals to him. Compare this with Jer 20:7-9. Note, When we find ourselves, at any time, perplexed and embarrassed in the way of our duty, we ought to have recourse to God, and lay open our case before him by faithful and fervent prayer. If we retreat, let us retreat to him, and no further.
2.He expostulated with him, Exo 5:22, Exo 5:23. He knew not how to reconcile the providence with the promise and the commission which he had received. "Is this God's coming down to deliver Israel? Must I, who hoped to be a blessing to them, become a scourge to them? By this attempt to get them out of the pit, they are but sunk the deeper into it." Now he asks,
(1.)Wherefore hast thou so evil entreated this people? Note, Even when God is coming towards his people in ways of mercy, he sometimes takes such methods as that they may think themselves but ill treated. The instruments of deliverance, when they aim to help, are found to hinder, and that becomes a trap which, it was hoped, would have been for their welfare, God suffering it to be so that we may learn to cease from man, and may come off from a dependence upon second causes. Note, further, When the people of God think themselves ill treated, they should go to God by prayer, and plead with him, and that is the way to have better treatment in God's good time.
(2.)Why is it thou hast sent me? Thus,
[1.]He complains of his ill success: "Pharaoh has done evil to this people, and not one step seems to be taken towards their deliverance." Note, It cannot but sit very heavily upon the spirits of those whom God employs for him to see that their labour does no good, and much more to see that it does hurt eventually, though not designedly. It is uncomfortable to a good minister to perceive that his endeavours for men's conviction and conversion do but exasperate their corruptions, confirm their prejudices, harden their hearts, and seal them up under unbelief. This makes them go in the bitterness of their souls, as the prophet, Eze 3:14. Or,
[2.]He enquires what was further to be done: Why hast thou sent me? that is, "What other method shall I take in pursuance of my commission?" Note, Disappointments in our work must not drive us from our God, but still we must consider why we are sent.
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Summary
Exodus 5:15 vividly portrays the profound desperation of the Israelite officers, who, having been brutally beaten for failing to meet impossible brick quotas without straw, appeal directly to Pharaoh. This verse underscores the escalating cruelty of their oppression and their initial, yet ultimately futile, recourse to their human tormentor rather than to the divine deliverance promised through Moses and Aaron, highlighting the depths of their suffering and misplaced hope.
Context
Literary Context
This verse immediately follows a critical turning point in the narrative of Israel's oppression. Moses and Aaron's initial confrontation with Pharaoh, demanding freedom for God's people, resulted not in liberation but in a severe intensification of their forced labor. Pharaoh's decree to withhold straw while maintaining the same brick quota (Exodus 5:6-9) created an impossible situation. Consequently, the Israelite officers, who served as foremen, were held directly accountable and brutally beaten when the quotas inevitably went unmet (Exodus 5:14). Their desperate appeal to Pharaoh in Exodus 5:15 is a direct, logical consequence of this escalating cruelty, demonstrating their immediate, albeit misplaced, attempt to find relief from their human oppressor.
Historical & Cultural Context
In ancient Egypt, forced labor was common, particularly for large-scale building projects. The role of "officers" or foremen (shoterim) within a slave population was to oversee the work and ensure quotas were met, often under threat of severe punishment. These Israelite officers were caught in an agonizing position: they were fellow Israelites, yet they were compelled by their Egyptian masters to enforce impossible demands on their own people. The withholding of straw, a binding agent for bricks, was a deliberate act of economic and physical oppression, designed to break the spirit of the laborers and prevent any thought of rebellion or departure. Their direct appeal to Pharaoh, though seemingly audacious, reflects a desperate attempt to invoke a sense of justice or even self-interest from their ultimate master, a common, though often fruitless, tactic for those in bondage.
Key Themes
Exodus 5:15 contributes significantly to several major themes in the book of Exodus. Firstly, it powerfully illustrates the intensification of oppression, showing how Pharaoh's response to God's demand was to increase, rather than alleviate, Israel's suffering. This serves to highlight the depth of their bondage and the need for a truly supernatural deliverance. Secondly, it underscores the theme of human futility in the face of divine opposition. The officers' appeal to Pharaoh, a human authority, proves ineffective, setting the stage for God alone to demonstrate His power. This period of heightened suffering also contributes to the theme of God's sovereign plan, as it reveals that even the worsening of circumstances is part of His design to prepare His people for a full reliance on His mighty hand, as promised in Exodus 6:1.
Exposition and Analysis
Exodus 5:15 captures a pivotal moment of despair and injustice for the Israelite foremen under Pharaoh's cruel dominion. The phrase "Then the officers of the children of Israel came and cried unto Pharaoh" indicates a formal, yet desperate, appeal by those directly responsible for the laborers. These officers, likely Israelites themselves, were caught between Pharaoh's impossible demands and the suffering of their own people, enduring beatings when quotas were not met. Their direct question, "Wherefore dealest thou thus with thy servants?", is a plea for justice and an end to the unbearable cruelty, highlighting their status as bondservants who, even in their servitude, felt they deserved a measure of fairness.
Key Word Analysis
This term refers to a scribe, and by implication, an personal superintendent or magistrate. In this context, it designates the Israelite foremen or overseers who were responsible for managing the labor of their people under the Egyptian taskmasters. Their position was unenviable, as they were the direct recipients of punishment when quotas were not met, as seen in Exodus 5:14.
This primitive root means "to shriek" or "to proclaim (an assembly)." It signifies a deep cry of distress, a call for help, or an outcry of anguish. While here directed to Pharaoh, it is the same word often used to describe Israel's cry to God in their affliction (Exodus 2:23), highlighting the profound depth of their suffering and their desperate need for intervention.
This primitive root means "to do or make" in the broadest sense and widest application. Here, it refers to Pharaoh's actions or treatment of the Israelite officers. The officers' question, "Wherefore dealest thou thus," is a direct challenge to the injustice of his actions, implying that his conduct is beyond what is reasonable or just, even for servants.
This word denotes a "servant" or "bondman." By using this term, the officers emphasize their status as Pharaoh's property, implicitly appealing to his responsibility towards his own possessions. The plea suggests that even slaves should not be subjected to such extreme and unjust cruelty, highlighting the violation of implicit norms of master-servant relationships.
Verse Breakdown
"Then the officers of the children of Israel came"
This phrase marks a direct and intentional approach by the Israelite foremen. Having endured beatings and impossible demands, they took the initiative to confront Pharaoh personally, indicating the severity of their plight and their desperate need for intervention.
"and cried unto Pharaoh"
The word "cried" (Hebrew tsâʻaq) conveys a deep, anguished outcry, not merely a polite request. It signifies a desperate plea for help, born out of intense suffering and injustice. Directing this cry to Pharaoh shows their immediate focus on the source of their torment.
"saying, Wherefore dealest thou thus with thy servants?"
This is a direct, rhetorical question expressing both bewilderment and indignation. The officers are challenging Pharaoh's unjust and cruel treatment, appealing to him on the basis of their status as his "servants," implying that even as bondmen, they should not be subjected to such excessive and unreasonable burdens. It is a plea for fairness, even within the confines of their servitude.
Literary Devices
The verse employs several powerful literary devices. Pathos is evident in the officers' desperate "cry" and their rhetorical question, which evokes sympathy for their suffering and unjust treatment. The phrase "Wherefore dealest thou thus with thy servants?" also functions as a form of Rhetorical Question, designed not to elicit an answer but to highlight the absurdity and cruelty of Pharaoh's actions. There is also a subtle Irony in their appeal to Pharaoh, the very source of their oppression, rather than to Moses and Aaron, who represent God's promised deliverance. This misplaced hope underscores the depth of their human despair and their inability to see beyond their immediate tormentor, foreshadowing the need for a divine intervention far beyond human negotiation.
Theological and Thematic Connections
Exodus 5:15 powerfully illustrates the reality of severe oppression and the futility of human appeals to an unmerciful authority. The officers' desperate cry, though directed at Pharaoh, ultimately echoes the groaning of all Israel, which God had already heard and remembered (Exodus 2:23-25). This serves as a profound reminder that while human efforts and pleas may fail in the face of overwhelming injustice, God is always attentive to the cries of the afflicted. The intensified suffering, though painful, was part of God's sovereign plan to deepen Israel's reliance on Him alone for deliverance, demonstrating that true liberation comes not through human negotiation but through divine power.
Reflection and Application
Exodus 5:15 offers enduring lessons for understanding human suffering, the nature of injustice, and the pathway to true deliverance. It compels us to empathize with those caught in systems of oppression, highlighting the profound human desire for fairness and relief from undue burdens. The officers' desperate cry, though initially directed to Pharaoh, ultimately resonates with the universal human experience of crying out from affliction. Their plight reminds us that even when human efforts or appeals fail, God hears the cries of the afflicted and acts in His perfect timing, often allowing circumstances to worsen before His ultimate plan of redemption unfolds. This passage challenges us to consider where we place our hope when facing overwhelming difficulties: in human solutions that may prove futile, or in the sovereign power of God, who alone can bring true and lasting liberation. It encourages perseverance in faith, even when the path to deliverance seems to involve increased hardship.
Questions for Reflection
FAQ
Why did the Israelite officers appeal to Pharaoh instead of Moses or God?
The officers were caught in an immediate, brutal situation where they were being beaten for failing to meet impossible quotas. Their appeal to Pharaoh was a direct, pragmatic response to their immediate oppressor, seeking relief from the source of their suffering. At this point, their faith in Moses's promised divine deliverance may have been wavering due to the increased hardship that followed Moses's initial request. This led them to revert to what seemed like the most direct course of action to alleviate their pain, demonstrating a human tendency to appeal to the visible source of power, even if it is the source of their oppression.
Who were the "officers of the children of Israel" mentioned in this verse?
These "officers" (Hebrew: shoterim, H7860) were Israelite foremen or overseers. They were appointed by the Egyptian taskmasters to supervise the labor of their fellow Israelites. This placed them in an extremely difficult position: they were Israelites, yet they were held accountable by the Egyptians for the productivity of their own people. When quotas were not met, they were the ones who suffered the beatings, as detailed in Exodus 5:14. They served as a tragic intermediary, caught between the cruelty of Pharaoh and the suffering of their own brethren.
Christ-Centered Fulfillment
The suffering of the Israelite officers in Exodus 5:15 points powerfully to the deeper human condition of bondage to sin and the futility of human efforts to escape its oppressive weight. Just as the Israelites cried out under an impossible burden, humanity groans under the burden of sin and its consequences, a burden that no amount of human effort or appeal can alleviate (Romans 7:24). Pharaoh's unyielding cruelty and the officers' desperate, yet futile, appeal foreshadow the ultimate enemy, Satan, and the pervasive power of sin, from which no human negotiation or self-redemption can secure true liberation (Ephesians 2:1-3). Christ, however, is the ultimate Deliverer, who, unlike Pharaoh, did not increase the burden but bore the full weight of sin's demands on the cross (2 Corinthians 5:21). His perfect obedience and sacrificial death provide the true and lasting freedom that the Israelites' temporary deliverance from Egypt prefigured (John 8:36). He is the one to whom the truly desperate cry, and He alone has the power to set the captives free from the impossible demands of sin and death, offering rest for the weary and burdened souls (Matthew 11:28-30).