Exodus 5:17

Translation
King James Version
But he said, Ye are idle, ye are idle: therefore ye say, Let us go and do sacrifice to the LORD.
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KJV (with Strong's)
But he said H559, Ye are idle H7503, ye are idle H7503: therefore ye say H559, Let us go H3212 and do sacrifice H2076 to the LORD H3068.
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Complete Jewish Bible
"Lazy!" he retorted, "You're just lazy! That's why you say, 'Let us go and sacrifice to ADONAI.'
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Berean Standard Bible
“You are slackers!” Pharaoh replied. “Slackers! That is why you keep saying, ‘Let us go and sacrifice to the LORD.’
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American Standard Version
But he said, Ye are idle, ye are idle: therefore ye say, Let us go and sacrifice to Jehovah.
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World English Bible Messianic
But he said, “You are idle! You are idle! Therefore you say, ‘Let us go and sacrifice to the LORD.’
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Geneva Bible (1599)
But he said, Ye are to much idle: therfore ye say, Let vs goe to offer sacrifice to the Lord.
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Young's Literal Translation
And he saith, `Remiss--ye are remiss, therefore ye are saying, Let us go, let us sacrifice to Jehovah;
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See also
Matthew 26:8John 6:27Exodus 5:82 Thessalonians 3:102 Thessalonians 3:11
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SUMMARY

Exodus 5:17 captures Pharaoh's contemptuous and manipulative dismissal of Moses and Aaron's plea for the Israelites to worship the LORD. He vehemently accuses them of being "idle" as a pretext to deny their legitimate spiritual needs and, instead, intensifies their forced labor. This verse starkly illustrates the escalating conflict between God's divine will for His people and Pharaoh's hardened, oppressive resistance, revealing the spiritual battle underlying the physical oppression.

CONTEXT

  • Literary Context: This verse is situated at a crucial turning point in the Exodus narrative, immediately following Moses and Aaron's initial, direct confrontation with Pharaoh. In Exodus 5:1, they deliver God's explicit command: "Let my people go, that they may hold a feast unto me in the wilderness." Pharaoh's arrogant and defiant retort in Exodus 5:2, "Who is the LORD, that I should obey his voice...?", sets the stage for his subsequent actions. Rather than granting their modest request for a three-day journey to offer sacrifices, Pharaoh immediately perceives it as a threat to his economic and political control. His accusation of idleness in Exodus 5:17 serves as his self-serving justification for the brutal decree that follows in Exodus 5:6-9, where he commands that the Israelites must now gather their own straw for brick-making while still meeting the same daily quota. This verse, therefore, functions as Pharaoh's rationale for escalating the oppression, aiming to crush the Israelites' spirit and devotion by increasing their physical burden.
  • Historical & Cultural Context: Ancient Egypt was a highly centralized, agrarian society dependent on a massive workforce, often supplemented by forced labor and slavery, to maintain its infrastructure, monumental building projects, and agricultural output. Pharaoh was considered a divine king, the embodiment of order (Ma'at), whose word was law. Any challenge to his authority, especially from a subjugated group, would have been met with extreme prejudice and punitive measures. The concept of a foreign deity, Yahweh, demanding the release of his slaves would have been utterly anathema to Pharaoh's worldview and a direct affront to his perceived divine status and absolute power. Sacrifices were common in ancient Near Eastern religions, but the Israelites' request to sacrifice to their God, Yahweh, in the wilderness, implied a separation from Egyptian cultic practices and a claim to a distinct identity and allegiance. Pharaoh's accusation of "idleness" was a common tactic of oppressors, designed to dehumanize the enslaved and justify their exploitation by framing any desire for rest or spiritual freedom as laziness or insubordination.
  • Key Themes: Exodus 5:17 contributes significantly to several overarching themes in Exodus. Firstly, it highlights the theme of Oppression and Deliverance, showcasing the intensifying cruelty of Pharaoh's regime and setting the stage for God's powerful intervention. Pharaoh's refusal to "let my people go" (Exodus 5:1) is rooted in his desire to maintain control, but it ultimately serves to magnify God's subsequent acts of liberation. Secondly, the verse underscores the theme of Divine Sovereignty versus Human Resistance. Despite Pharaoh's hardened heart and escalating tactics, God's plan for Israel's exodus and their worship of Him remains unshakeable. Pharaoh's obstinacy, rather than thwarting God, becomes the very means by which God's power and glory are revealed to both Egypt and Israel, as seen in Exodus 9:16. Finally, it introduces the theme of The Nature of True Worship, demonstrating that worship is not a casual activity but a fundamental, non-negotiable command from God that often comes at a cost, challenging worldly priorities and allegiances.

EXPOSITION AND ANALYSIS

Exodus 5:17 states, "But he said, Ye [are] idle, [ye are] idle: therefore ye say, Let us go [and] do sacrifice to the LORD." This verse reveals Pharaoh's immediate and emphatic rejection, characterized by a deliberate misinterpretation of the Israelites' spiritual request.

Key Word Analysis

  • said (Hebrew, ʼâmar', H559): This primitive root (H559) signifies "to say" with broad applications, including to declare, command, or determine. Here, it denotes Pharaoh's authoritative and definitive pronouncement, not merely a casual remark, but a ruling that carries the weight of imperial decree. His "saying" is an act of power, designed to crush the Israelites' hope and justify his oppressive measures.
  • idle (Hebrew, râphâh', H7503): This primitive root (H7503) means "to slacken," "to be feeble," "to let alone," or "to be slothful." The repetition of this word in the Hebrew text, "râphâh, râphâh," is a powerful intensification, emphasizing Pharaoh's utter contempt and firm conviction that the Israelites were merely attempting to shirk their work. It's a deliberate and emphatic charge, framing their desire for worship as a ploy for leisure and an evasion of their responsibilities, thereby justifying his harsh decree.
  • sacrifice (Hebrew, zâbach', H2076): This primitive root (H2076) means "to slaughter an animal," usually in the context of offering a sacrifice. It refers to a fundamental act of worship and covenant relationship in the ancient Near East, particularly for the Israelites. Pharaoh's dismissal of this act as mere "idleness" reveals his complete lack of understanding or respect for the spiritual dimension of the Israelites' lives and their relationship with their God, YHWH.

Verse Breakdown

  • "But he said,": This opening phrase immediately establishes Pharaoh's direct and authoritative response to Moses and Aaron's request. The conjunction "But" signals a sharp contrast to the Israelites' plea, indicating an immediate and unyielding refusal rather than consideration.
  • "Ye [are] idle, [ye are] idle:": This is the core of Pharaoh's accusation. The repetition of "idle" (Hebrew râphâh) serves as a powerful rhetorical device, emphasizing Pharaoh's contempt and his absolute conviction that the Israelites' request stems from laziness. It is a calculated insult and a justification for his subsequent actions, designed to dehumanize them and dismiss their spiritual needs.
  • "therefore ye say,": This clause reveals Pharaoh's cynical interpretation of the Israelites' motives. He presents their spiritual request not as a genuine desire to worship God, but as a logical consequence of their supposed "idleness." He implies that their religious devotion is merely a convenient excuse to escape their labor, stripping their plea of any sacred significance.
  • "Let us go [and] do sacrifice to the LORD.": This is the Israelites' original request, now twisted and presented by Pharaoh as evidence of their laziness. By linking their desire to "do sacrifice to the LORD" directly to his accusation of "idleness," Pharaoh demonstrates his complete disregard for their God and their religious freedom, viewing their spiritual aspirations solely through the lens of economic productivity and his own absolute control.

Literary Devices

The most prominent literary device in Exodus 5:17 is Repetition, specifically the doubling of "idle" (Hebrew râphâh). This emphatic repetition serves to underscore Pharaoh's utter contempt and his firm, unshakeable conviction that the Israelites' request is nothing more than a ploy to shirk work. It creates a sense of finality and absolute dismissal. There is also a strong element of Irony present; Pharaoh, the oppressive taskmaster who exploits the Israelites' labor mercilessly, accuses them of idleness when they seek a legitimate, divinely commanded spiritual respite. This accusation is a form of Propaganda, designed to justify his increased cruelty and to demoralize the enslaved people. Furthermore, the verse encapsulates a profound Conflict—not merely between Moses and Pharaoh, but between the divine will of Yahweh and the hardened, idolatrous will of Pharaoh, manifesting as a clash between spiritual freedom and worldly bondage.

THEOLOGICAL AND THEMATIC CONNECTIONS

Pharaoh's accusation of idleness and his subsequent intensification of labor underscore the fundamental clash between God's will for His people and the oppressive systems of the world. This episode highlights that true worship and obedience to God are often perceived as unproductive or even rebellious by those who do not acknowledge divine authority. It reveals that spiritual conflict frequently manifests in tangible, physical burdens and false accusations, testing the faith and resolve of God's people. Despite Pharaoh's attempts to crush their spirit, God's ultimate plan for Israel's deliverance and their freedom to worship Him would not be thwarted, demonstrating His ultimate sovereignty over human obstinacy.

REFLECTION AND APPLICATION

Exodus 5:17 offers a profound contemporary lesson for believers. Just as Pharaoh misconstrued the Israelites' desire to worship God as mere idleness, the world often fails to understand or even actively disparages the spiritual disciplines and priorities of faith. In a productivity-driven culture, time spent in prayer, Bible study, worship, or serving others may be viewed as unproductive, inefficient, or even a distraction from "real work." This verse encourages us to discern when genuine spiritual desires or calls to worship are misconstrued or attacked by those who do not understand or acknowledge God's authority. It reminds us that prioritizing God, even when it seems to incur worldly costs or accusations, is never idleness but is, in fact, the most profound form of productivity and purpose. We are called to remain steadfast in our commitment to worship and obey God, recognizing that our ultimate allegiance is to the LORD, not to earthly taskmasters or societal pressures that seek to control our lives or diminish our spiritual devotion. Our true freedom lies in Christ, enabling us to offer acceptable worship regardless of external pressures.

Questions for Reflection

  • In what ways might my commitment to God be perceived as "idleness" or unproductive by the world's standards today?
  • How do I respond when my spiritual priorities are challenged or misunderstood by those around me?
  • What "sacrifices" (time, resources, comfort) am I being called to make for the LORD that might be met with resistance?
  • How can I maintain my devotion to God even when faced with increased pressure or hardship, knowing that true productivity is found in Him?

FAQ

Why did Pharaoh accuse the Israelites of being "idle"?

Answer: Pharaoh accused the Israelites of being "idle" as a calculated, manipulative tactic to justify his refusal to let them go worship God and to increase their forced labor. He framed their legitimate spiritual request as a mere excuse to shirk work, aiming to crush their spirit and devotion by making their lives even harder. This accusation was a strategic political and psychological move to maintain absolute control over his slave force and dismiss their religious freedom, viewing their spiritual aspirations solely through the lens of economic utility. He could not comprehend or tolerate their allegiance to a power greater than himself, as evidenced by his defiant question, "Who is the LORD?" in Exodus 5:2.

What is the significance of the Israelites' request to "do sacrifice to the LORD"?

Answer: The request to "do sacrifice to the LORD" was profoundly significant, representing far more than a mere ceremonial act. It was a fundamental expression of the Israelites' identity, their covenant relationship with God, and their right to worship their sovereign God freely. This act of sacrifice was a core component of their spiritual obedience and a necessary step in establishing their distinct identity as God's chosen people, separate from the idolatry of Egypt. It was a divinely commanded act, as revealed to Moses at the burning bush (Exodus 3:12), and essential for their spiritual purification and communion with God. Pharaoh's denial of this right was an attempt to sever their spiritual ties and maintain complete dominion over their lives.

CHRIST-CENTERED FULFILLMENT

Exodus 5:17 profoundly foreshadows the spiritual bondage from which Christ delivers humanity. Just as Pharaoh sought to keep Israel enslaved and deny their right to worship Yahweh, sin and death hold all humanity captive, preventing true fellowship and acceptable worship of God. Christ, the greater Moses, came not only to lead His people out of spiritual slavery but also to enable them to offer true and acceptable worship. He Himself became the ultimate and perfect sacrifice for sins, fulfilling and superseding the Old Testament sacrificial system. Through His atoning work on the cross, believers are freed from the oppressive demands of sin and the world's accusations of spiritual "idleness." We are no longer slaves to sin but are empowered by the Holy Spirit to offer our lives as "living sacrifices, holy and pleasing to God" (Romans 12:1), a freedom Pharaoh could never comprehend or grant. Christ's deliverance secures not just physical liberty, but the spiritual liberty to truly worship the Father "in spirit and truth" (John 4:24), a freedom purchased at infinite cost.

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Commentary on Exodus 5 verses 15–23

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 15–23. Public domain.
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Basil of CaesareaAD 379
EXEGETIC HOMILIES 18.8
Even Pharaoh knew that it was proper for one to seek God when he was unoccupied, and for this reason he reproached Israel: “You are unoccupied, you are idle, and you say, ‘We shall offer prayers to the Lord, our God.’ ” Now leisure itself is good and useful to him who is unoccupied, since it produces quiet for the acquisition of salutary doctrines. But the leisure of the Athenians was evil, “who used to spend all their leisure telling or listening to something new.” Even at the present time some imitate this, misusing the leisure of life for the discovery of some newer teaching.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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