Exodus 5:21

KJV

And they said unto them, 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.

KJV (with Strong's)

And they said {H559} unto them, The LORD {H3068} look {H7200} upon you, and judge {H8199}; because ye have made our savour {H7381} to be abhorred {H887} in the eyes {H5869} of Pharaoh {H6547}, and in the eyes {H5869} of his servants {H5650}, to put {H5414} a sword {H2719} in their hand {H3027} to slay {H2026} us.

Complete Jewish Bible

and they said to them, "May ADONAI look at you and judge accordingly, because you have made us utterly abhorrent in the view of Pharaoh and his servants, and you have put a sword in their hands to kill us!"

Berean Standard Bible

“May the LORD look upon you and judge you,” the foremen said, “for you have made us a stench before Pharaoh and his officials; you have placed in their hand a sword to kill us!”

American Standard Version

and they said unto them, Jehovah look upon you, and judge: because ye have made our savor 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.

Commentary

### SUMMARY
Exodus 5:21 records the bitter accusation leveled by the Israelite foremen against Moses and Aaron, a direct consequence of Pharaoh's intensified oppression following the initial demand for Israel's release. This pivotal verse vividly portrays the immediate, painful repercussions of divine intervention as experienced by those enduring severe hardship, underscoring profound human despair and the challenging, often counter-intuitive, initial phase of God's redemptive plan.

### CONTEXT
* **Literary Context:** This verse immediately follows the first direct confrontation between Moses, Aaron, and Pharaoh, where they delivered God's command: "Let my people go" ([Exodus 5:1](/exodus/5-1 "Moses and Aaron confront Pharaoh")). Pharaoh's response was not compliance but a defiant escalation of cruelty. He ceased providing straw for brick-making, forcing the Israelite laborers to gather their own, yet still demanding the same impossible quota ([Exodus 5:7](/exodus/5-7 "Pharaoh's decree to withhold straw and increase labor")). When the Israelite foremen, who were held responsible for meeting these quotas, inevitably failed, they were brutally beaten ([Exodus 5:14](/exodus/5-14 "Israelite officers beaten for failing quotas")). Feeling utterly betrayed and subjected to even greater suffering than before Moses and Aaron's arrival, these officers confronted the two leaders, expressing their bitter complaint and invoking divine judgment upon them. This immediate backlash sets the stage for Moses' own crisis of faith and God's subsequent, powerful reaffirmation of His covenant and plan in [Exodus 6](/exodus/6 "God reassures Moses").
* **Historical & Cultural Context:** Ancient Egypt relied heavily on forced labor for its massive construction projects, including cities, temples, and monuments. The brick-making process, involving straw as a binder, was a common and arduous task. Pharaoh's decree to withhold straw while maintaining quotas was a calculated act of oppression designed to break the spirit of the laborers and demonstrate his absolute power. Laborers were often overseen by taskmasters who had the authority to inflict physical punishment for unmet quotas, as seen in [Exodus 5:14](/exodus/5-14 "Israelite officers beaten"). The concept of "savour" or "smell" (Hebrew: *re'ach*) was culturally significant, often associated with reputation, acceptability, or even the aroma of sacrifices pleasing to God. To have one's "savour abhorred" meant to become utterly detestable or repugnant, a severe loss of standing and a precursor to severe punishment or even death in the eyes of a tyrannical ruler like Pharaoh.
* **Key Themes:** Exodus 5:21 contributes significantly to several major themes within the book of Exodus and the broader Pentateuch. It highlights the theme of **Divine Sovereignty and Human Agency**, showing that even when God initiates a plan through human agents, the immediate outcome can be increased suffering, testing both the agents' and the people's faith. It powerfully illustrates the **Cost of Deliverance**, revealing that God's path to liberation is rarely easy or immediate, often involving an initial period of intensified hardship that serves to deepen dependence on God and reveal His power more profoundly. Furthermore, it underscores the theme of **Human Reaction to Adversity**, depicting the common human tendency to react with anger, blame, and despair when circumstances deteriorate, even when actions are taken in faith or obedience to a divine call. This verse also implicitly sets up the theme of **God's Unwavering Faithfulness**, as the subsequent chapters will demonstrate His commitment to His covenant despite the people's immediate doubt and suffering, ultimately leading to the mighty acts of the plagues and the [Exodus itself](/exodus/12 "The Passover and the Exodus").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **judge (Hebrew, _shâphaṭ'_):** H8199. This primitive root means "to judge, i.e., pronounce sentence (for or against); by implication, to vindicate or punish; by extension, to govern." Here, the officers are not merely asking for an assessment but for a divine verdict and retribution against Moses and Aaron. They appeal to God as the ultimate arbiter, believing Moses and Aaron are directly responsible for their exacerbated suffering and should be held accountable.
* **savour (Hebrew, _rêyach'_):** H7381. From the root meaning "to blow," this word refers to "odor (as if blown); savour, scent, smell." In this context, combined with "abhorred" (H887, *bâʼash*, "to smell bad; figuratively, to be offensive morally"), it metaphorically refers to their reputation, standing, or acceptability in Pharaoh's eyes. The officers accuse Moses and Aaron of making their very presence and existence detestable, offensive, or utterly repugnant to the Egyptian authorities, thereby ruining any remaining goodwill or tolerance and leading to intensified mistreatment.
* **slay (Hebrew, _hârag'_):** H2026. A primitive root meaning "to smite with deadly intent; destroy, out of hand, kill, murder, put to (death), make (slaughter)." This word emphasizes the officers' profound fear for their lives. While Pharaoh had not yet literally put a sword in their hand to kill them, the increased oppression and beatings felt like a death sentence, signifying a perceived escalation that could lead to fatal consequences. This highlights the intense pressure and existential fear under which the Israelites were living.

#### Verse Breakdown
* **"And they said unto them, The LORD look upon you, and judge;"**: This opening clause is a direct imprecation, a plea for divine intervention and judgment against Moses and Aaron. It reveals the officers' profound frustration, sense of betrayal, and belief that Moses and Aaron are responsible for their worsening plight. They appeal to God, the ultimate authority, to hold these leaders accountable for what they perceive as disastrous consequences. This reflects a common human tendency to blame leaders when circumstances deteriorate, even if those leaders are acting in obedience to a higher call.
* **"because ye have made our savour to be abhorred in the eyes of Pharaoh, and in the eyes of his servants,"**: This clause provides the specific accusation. The phrase "made our savour to be abhorred" is deeply evocative. It means that Moses and Aaron's actions, intended for liberation, had paradoxically rendered the Israelites utterly repulsive or detestable in the sight of Pharaoh and his officials. Any previous tolerance or perceived value the Israelites might have had as laborers was now gone, leading to their increased mistreatment and loss of dignity. Their very existence had become an offense.
* **"to put a sword in their hand to slay us."**: This dramatic statement articulates the officers' ultimate fear: death. They perceive Moses and Aaron's actions as having provided Pharaoh with a pretext or justification for even more severe violence, potentially leading to their extermination. While a literal sword was not yet wielded, the increased oppression, beatings, and the threat of impossible quotas felt like a death sentence. This illustrates the intense psychological and physical pressure the Israelites were living under, where any perceived misstep or act of defiance could escalate to fatal consequences.

#### Literary Devices
Exodus 5:21 employs several powerful literary devices to convey the depth of the Israelite officers' despair and accusation. The most prominent is **Imprecation**, where the officers invoke divine judgment upon Moses and Aaron ("The LORD look upon you, and judge"). This is a direct curse or plea for God to intervene against them, highlighting the severity of their perceived betrayal. **Metaphor** is evident in the phrase "made our savour to be abhorred." While "savour" literally refers to smell, here it metaphorically represents their reputation, standing, or acceptability. To make their "savour abhorred" means their very existence has become offensive, a powerful image of their diminished status. Finally, **Hyperbole** is used in the statement "to put a sword in their hand to slay us." While Pharaoh did not literally hand a sword to his servants to kill the Israelites at this moment, the phrase dramatically expresses the officers' profound fear and the perceived existential threat. It emphasizes the extreme nature of the increased oppression, which felt tantamount to a death sentence.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 5:21 offers profound theological insights into the nature of divine deliverance and human responses to adversity. It reveals that God's redemptive plan often unfolds through stages that initially appear to worsen circumstances, serving as a crucible to refine faith and demonstrate His absolute power. This period of intensified suffering was not a sign of God's absence or failure, but a necessary part of His strategy to humble both Israel and Pharaoh, ensuring that the ultimate deliverance would be undeniably attributed to His mighty hand alone. It underscores the spiritual reality that the path to true freedom often involves a deeper dependence on God forged through trials.

* [Deuteronomy 8:2-3](/deuteronomy/8-2-3 "God's purpose in leading Israel through the wilderness")
* [Isaiah 55:8-9](/isaiah/55-8-9 "God's thoughts and ways are higher than ours")
* [Romans 5:3-5](/romans/5-3-5 "Suffering produces perseverance, character, and hope")

### REFLECTION AND APPLICATION
Exodus 5:21 serves as a powerful and sobering reminder that God's plan for deliverance, whether for an individual or a community, often involves initial difficulties and increased pressure. For believers today, it highlights the critical importance of persevering in faith, even when circumstances worsen after an act of obedience or a step taken in faith. Trusting in God's ultimate purpose is crucial, recognizing that His deliverance is not always immediate, nor is it always without trials. God often uses challenges, setbacks, and periods of intensified hardship to refine character, deepen dependence, and demonstrate His power more profoundly than if the path were smooth. While the Israelite officers' reaction was understandable given their intense suffering, their blaming of Moses and Aaron distracted from God's overarching sovereignty and the wisdom of His unfolding plan. This passage reminds us to seek God's perspective and cling to His promises even amidst frustration and despair, rather than immediately accusing those who lead in faith, knowing that God Himself would soon reaffirm His covenant and plan for liberation directly to Moses, reassuring him of His unwavering commitment ([Exodus 6:1-8](/exodus/6-1-8 "God reassures Moses of deliverance and His covenant")).

#### Questions for Reflection
* **How do I typically react when circumstances worsen after I've taken a step of faith or obedience?**
* **In what ways might God be using current difficulties to refine my character or deepen my dependence on Him?**
* **How can I cultivate a perspective that trusts God's sovereignty even when His plan seems to lead to greater immediate hardship?**
* **When I feel like blaming others for my suffering, how can I reorient my focus to God's ultimate purpose and control?**

### FAQ
**Why did God allow the Israelites' suffering to increase after Moses and Aaron confronted Pharaoh?**

Answer: God allowed the suffering to increase for several strategic and theological reasons, all serving His ultimate redemptive purpose. Firstly, it was part of His plan to further harden Pharaoh's heart, providing more opportunities for God to display His power through the plagues, thereby demonstrating His absolute supremacy over the gods of Egypt and the might of the oppressor ([Exodus 7:3-5](/exodus/7-3-5 "God hardens Pharaoh's heart")). Secondly, this intensified suffering deepened the Israelites' desperation and reliance on God alone, showing them that their deliverance would come solely by His mighty hand, not by human negotiation or strength. This process refined their faith and prepared them to fully appreciate the magnitude of their salvation, ensuring they would know that "the LORD fights for you" ([Exodus 14:14](/exodus/14-14 "The Lord will fight for you")). It served as a crucible, forging a people who would recognize and worship their Deliverer.

**Was it wrong for the Israelite officers to blame Moses and Aaron?**

Answer: While their reaction was understandable given their intense suffering, fear, and the immediate worsening of their conditions, their blame was ultimately misplaced. Moses and Aaron were acting in direct obedience to God's explicit command ([Exodus 5:1](/exodus/5-1 "Moses and Aaron deliver God's command")). The officers' immediate focus on their increased hardship prevented them from seeing God's larger, unfolding plan and His sovereign control over the situation. Their accusation highlights a common human tendency to react emotionally to adversity rather than trusting in God's sovereignty and the wisdom of His chosen leaders, even when the path is difficult. God later reassures Moses and reaffirms His covenant, demonstrating that He was fully aware of their suffering and had a plan ([Exodus 6:1-8](/exodus/6-1-8 "God reassures Moses and reaffirms His covenant")).

### CHRIST-CENTERED FULFILLMENT
Exodus 5:21 profoundly foreshadows the truth that the path to ultimate deliverance often involves intense suffering and even accusation before the full realization of salvation. Just as the Israelites experienced increased hardship and blamed their divinely appointed deliverers, Moses and Aaron, so too did humanity, in its fallen state, resist, misunderstand, and ultimately accuse the true Deliverer, Jesus Christ. Christ, the ultimate Lamb of God, faced not only unimaginable suffering but also profound accusation from those He came to save, enduring the "sword" of divine judgment on the cross for humanity's sin ([Isaiah 53:5](/isaiah/53-5 "He was pierced for our transgressions"); [Romans 8:3](/romans/8-3 "God sent His own Son in the likeness of sinful flesh")). His suffering and death, far from being a sign of failure, were the necessary prelude to ultimate victory over sin and death, turning the "abhorred savour" of humanity's rebellion into the sweet aroma of reconciliation with God through His perfect sacrifice ([Ephesians 5:2](/ephesians/5-2 "Christ loved us and gave himself up for us as a fragrant offering")). Through His death, resurrection, and ascension, Christ fully accomplished the liberation that the Exodus only prefigured, disarming the powers of darkness and securing eternal freedom for all who believe, thereby putting the "sword" of judgment away from us and bringing us into His glorious kingdom ([Colossians 2:13-15](/colossians/2-13-15 "Christ disarmed the powers and authorities")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Genesis 34:30

And Jacob said to Simeon and Levi, Ye have troubled me to make me to stink among the inhabitants of the land, among the Canaanites and the Perizzites: and I [being] few in number, they shall gather themselves together against me, and slay me; and I shall be destroyed, I and my house.

Exodus 6:9

And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage.

1 Chronicles 19:6

¶ And when the children of Ammon saw that they had made themselves odious to David, Hanun and the children of Ammon sent a thousand talents of silver to hire them chariots and horsemen out of Mesopotamia, and out of Syriamaachah, and out of Zobah.

2 Samuel 10:6

¶ And when the children of Ammon saw that they stank before David, the children of Ammon sent and hired the Syrians of Bethrehob, and the Syrians of Zoba, twenty thousand footmen, and of king Maacah a thousand men, and of Ishtob twelve thousand men.

Genesis 16:5

And Sarai said unto Abram, My wrong [be] upon thee: I have given my maid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: the LORD judge between me and thee.

1 Samuel 27:12

And Achish believed David, saying, He hath made his people Israel utterly to abhor him; therefore he shall be my servant for ever.

1 Samuel 13:4

And all Israel heard say [that] Saul had smitten a garrison of the Philistines, and [that] Israel also was had in abomination with the Philistines. And the people were called together after Saul to Gilgal.