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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 5:18 records Pharaoh's unyielding and cruel decree, escalating the Israelites' forced labor by demanding the same quota of bricks without providing the essential straw. This oppressive command was a direct and defiant response to Moses and Aaron's initial plea for Israel's liberation, designed to crush the people's spirit, extinguish any hope of freedom, and divert their attention from the divine promise of deliverance through an impossible burden.
Context
Literary Context
This verse is a pivotal moment in the narrative of Israel's oppression and God's unfolding plan of deliverance. It immediately follows Moses and Aaron's first, bold confrontation with Pharaoh, where they delivered the divine command, "Thus saith the LORD God of Israel, Let my people go". Pharaoh's response is not merely a refusal but an intensification of their suffering, revealing his hardened heart and his direct defiance of Yahweh. The decree in Exodus 5:18 sets the stage for the escalating conflict between God and Pharaoh, culminating in the plagues and the ultimate exodus. It also explains the Israelites' subsequent despair and their complaints against Moses and Aaron, as recorded in Exodus 5:20-21, which then prompts Moses's own lament to God in Exodus 5:22-23, leading into God's renewed promises of deliverance in Exodus 6.
Historical & Cultural Context
Ancient Egypt relied heavily on forced labor (corvée labor) for massive building projects, including cities, temples, and storehouses. Brick-making was a common task, and straw was an indispensable component for producing durable sun-dried mud bricks. The straw, typically chopped refuse from grain harvest, was mixed with clay and water to provide tensile strength, preventing the bricks from cracking as they dried. Without straw, the clay mixture was difficult to bind, and the resulting bricks were brittle and prone to disintegration, making the task significantly harder and more time-consuming. Pharaoh's decree was not merely an inconvenience but a deliberate act of economic sabotage and psychological warfare, designed to break the spirit of the Israelite laborers in the region of Goshen, near the Nile Delta. It was a calculated move to demonstrate his absolute power and to quash any nascent hope of freedom by imposing an unachievable standard.
Key Themes
Exodus 5:18 powerfully contributes to several overarching themes in the book of Exodus. Firstly, it highlights the nature of oppression and tyranny, showcasing Pharaoh's unbridled cruelty and his determination to maintain control through impossible demands and the denial of basic resources. Secondly, it underscores the theme of divine sovereignty versus human defiance; Pharaoh's hardening of his heart and his escalation of suffering are direct challenges to Yahweh's authority, setting the stage for God to demonstrate His unparalleled power. Thirdly, this verse is crucial for the theme of God's testing and refinement of His people's faith. The intensified suffering, while initially leading to despair and doubt among the Israelites (as seen in Exodus 5:21), serves to strip away their reliance on human solutions and prepare them to witness God's mighty acts of deliverance, thereby deepening their understanding of His faithfulness and ensuring that His intervention is undeniably divine.
Exposition and Analysis
Exodus 5:18 presents Pharaoh's unyielding response to God's demand for Israel's release, escalating their oppression to an unbearable level. The verse, "Go therefore now, [and] work; for there shall no straw be given you, yet shall ye deliver the tale of bricks," is a direct, harsh command that lays bare the tyrannical nature of Egyptian bondage.
Key Word Analysis
This primitive root (H5647) signifies "to work in any sense," but crucially, by implication, "to serve" or "to enslave." In this context, Pharaoh's command to "work" is not merely an instruction for labor but a forceful reassertion of the Israelites' status as enslaved people, bound to his service. It underscores the coercive and oppressive nature of their toil, stripping them of dignity and autonomy.
This word (H8401) refers to the "refuse haum or stalks of grain," specifically "chaff, straw, or stubble," which was chopped and used as a binding agent in brick-making. Its deliberate withholding by Pharaoh was a calculated act of cruelty. It made the already arduous task of brick production significantly more difficult, requiring the laborers to expend extra effort to find an alternative binding material (stubble in the fields) or to attempt to make bricks with inferior quality, all while maintaining the same output.
Derived from a root meaning "to fix" or "to measure," this noun (H8506) denotes a "fixed quantity," "measure," or "allotment." The phrase "the tale of bricks" emphasizes that despite the removal of a critical resource (straw), the exact, predetermined number of bricks was still required. This highlights the unreasonableness and impossibility of Pharaoh's demand, designed not for productivity but for subjugation and the crushing of hope.
Verse Breakdown
"Go therefore now, [and] work;"
This opening phrase is a dismissive and authoritative command, stripping the Israelites of any hope of respite or negotiation. It underscores Pharaoh's absolute power and his refusal to consider the divine mandate delivered by Moses and Aaron. It implies that their request for freedom was merely an excuse to avoid labor, demanding immediate and intensified toil.
"for there shall no straw be given you,"
This is the core of Pharaoh's cruel innovation. Straw was a vital binding agent for sun-dried mud bricks, preventing them from cracking as they dried. By withholding this essential material, Pharaoh made the brick-making process significantly more difficult, time-consuming, and physically demanding. It forced the laborers to scavenge for straw themselves, adding another layer of burden and demonstrating a complete disregard for their well-being.
"yet shall ye deliver the tale of bricks."
The phrase "the tale of bricks" emphasizes that despite the removal of a critical resource, the exact, predetermined number of bricks was still required. This created an impossible demand, designed to break the spirit of the Israelites and demonstrate Pharaoh's unyielding control, making their lives utterly miserable and diverting their minds from any thought of freedom or divine intervention. It epitomizes the unreasonableness of their bondage.
Literary Devices
The decree in Exodus 5:18 employs several potent literary devices. The most prominent is Irony, as Pharaoh's attempt to quash the Israelites' hope by increasing their burden ultimately serves to intensify their cries to God, thus accelerating the divine intervention he sought to prevent. There is also a strong sense of Antithesis between the demand for work and the withholding of necessary resources, highlighting the profound injustice and the impossible situation forced upon the Israelites. The "tale of bricks" functions as Symbolism for the oppressive and unyielding nature of their bondage, representing a burden that is both physically and spiritually crushing. Furthermore, the entire episode serves as Foreshadowing of the greater conflict to come between Yahweh and Pharaoh, where God's power will be magnified precisely through the escalation of Pharaoh's defiance.
Theological and Thematic Connections
Even in the face of intensified suffering, God remains sovereign. This period of increased hardship was not a sign of God's absence but a deliberate and strategic part of His plan to magnify His power and ensure that His ultimate deliverance would be undeniably from Him alone, not from human effort or political negotiation. Pharaoh's decree exemplifies the inherent cruelty and unreasonableness of oppressive systems, highlighting how those in power often seek to crush the spirit of the oppressed by imposing impossible demands and denying basic resources, aiming to maintain control through despair. This narrative also underscores God's intimate awareness of the suffering and cries of His people, even when circumstances appear to worsen. His intervention, though sometimes delayed from a human perspective, is always perfectly timed to achieve His redemptive purposes and demonstrate His glory.
Reflection and Application
Exodus 5:18 offers profound lessons for contemporary believers facing overwhelming or unjust demands. It reminds us that even when circumstances worsen and burdens become seemingly impossible, God is fully aware of our suffering and actively working within our trials. This narrative encourages perseverance, urging us to continue trusting in God's timing and power, knowing that His deliverance often comes at the point of greatest need, transforming despair into a powerful testament to His glory and ensuring that His intervention is unmistakably divine. In our own lives, when we feel overwhelmed by impossible expectations, spiritual attacks, or the burdens of this fallen world, this passage calls us to resist the temptation to despair and instead to lean more fully into God's promised strength and ultimate liberation, understanding that our weakness can become the stage for His perfect power.
Questions for Reflection
FAQ
Why did Pharaoh intensify the Israelites' labor instead of letting them go?
Pharaoh's decision to intensify the labor was a deliberate act of defiance against the LORD and a strategic move to crush the Israelites' spirit. By making their lives unbearable and their work impossible, he aimed to extinguish any hope of freedom, make them too exhausted to consider leaving, and turn them against Moses and Aaron. This was his attempt to maintain his control and demonstrate his own perceived power, believing he could outwit or overpower the God of Israel, whose name he did not even know or acknowledge (as stated in Exodus 5:2).
What was the significance of straw in ancient Egyptian brick-making?
Straw was a crucial binding agent for sun-dried mud bricks in ancient Egypt. When mixed with clay and water, the straw fibers provided tensile strength, preventing the bricks from cracking as they dried in the sun. Without straw, the bricks were weaker, more prone to disintegration, and much harder to form, making the production process significantly more difficult and less efficient. Pharaoh's withholding of straw was not merely an inconvenience but a deliberate act of sabotage, forcing the laborers to spend valuable time scavenging for stubble in the fields, adding another layer of burden to their already arduous work.
How did the Israelites react to this decree?
The immediate reaction of the Israelite foremen and the people was one of profound despair, anger, and disillusionment. They found themselves in an impossible situation, beaten by Pharaoh's taskmasters for failing to meet quotas, and they bitterly blamed Moses and Aaron for making their situation worse, saying, "The LORD look upon you, and judge; because ye have made our savour to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hand to slay us". This period of intensified suffering severely tested their faith and led to significant discouragement, prompting Moses himself to cry out to God in confusion and distress (Exodus 5:22-23).
Christ-Centered Fulfillment
Exodus 5:18 powerfully foreshadows Christ's ultimate deliverance from a far greater and more pervasive bondage. Just as the Israelites groaned under the impossible burden of Pharaoh's demands—to produce bricks without straw—humanity groans under the impossible burden of sin and the Law. The Law, though holy and good, reveals our inability to meet God's perfect standard, much like the Israelites' inability to meet Pharaoh's impossible quota. We are trapped in a spiritual slavery to sin, unable to earn our freedom or achieve righteousness through our own "works" (Romans 3:20). Christ, however, did not intensify our burden; instead, He bore it Himself. He perfectly fulfilled the Law's demands and became the ultimate Lamb of God, taking away the sin of the world (John 1:29). He liberates us not by making our tasks harder, but by completing the work for us, offering perfect righteousness as a free gift (Romans 5:17). Through His sacrifice, Jesus frees us from the tyranny of sin and death, ushering us into the glorious freedom of God's children, where we find rest for our souls in His easy yoke and light burden (Matthew 11:28-30). He is the true Deliverer, whose perfect work makes possible what was utterly impossible for us.