TRV
See on the biblical-era map
Study This Verse
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
The words that Moses speaks to the Lord are not words of contumacy or indignation but of inquiry and prayer. This fact is clear from the way the Lord answered him. For he did not accuse him of infidelity but revealed what he was about to do.
Continue studying Exodus 5:22 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Exodus 5:22 captures Moses's raw lament and profound crisis of faith following his initial, unsuccessful confrontation with Pharaoh, which paradoxically led to increased oppression for the Israelite slaves. This pivotal moment reveals Moses's deep despair and questioning of God's wisdom and purpose, marking a significant low point in his emerging leadership and highlighting the human struggle with divine providence amidst suffering.
Context
Literary Context
This verse immediately follows the Israelite foremen's bitter complaint to Moses and Aaron, blaming them for the intensified suffering under Pharaoh's cruel decree to make bricks without straw (Exodus 5:21). Moses's prayer here is a direct response to this immediate failure and the crushing weight of his people's despair, echoing the pattern of lament found throughout Scripture when God's people face seemingly insurmountable obstacles. It sets the stage for God's powerful reaffirmation of His covenant promises and His impending display of overwhelming power against Pharaoh, as detailed in Exodus 6:1-8.
Historical & Cultural Context
The Israelites were enslaved in Egypt, forced into brutal labor, likely building cities like Pithom and Raamses (Exodus 1:11). Pharaoh, as the divine king of Egypt, wielded absolute power, and his refusal to release the Israelites was not just a political decision but a theological challenge to the LORD. The intensification of labor—demanding the same quota of bricks without providing straw—was a common ancient Near Eastern tactic to break the spirit of enslaved peoples, designed to crush any hope of freedom and assert complete dominance. Moses's plea reflects the desperate reality of a people facing not just physical hardship but systemic, soul-crushing oppression.
Key Themes
Exodus 5:22 contributes significantly to several key themes within the book of Exodus. It underscores the theme of divine sovereignty amidst human suffering, showing that God allows circumstances to worsen before His ultimate intervention, thereby magnifying His glory. It highlights the burden and cost of leadership, as Moses experiences the direct impact of his people's pain and blame, a recurring motif for God's chosen leaders. Furthermore, it introduces the theme of honest lament and questioning before God, demonstrating that genuine faith does not preclude expressing doubt or frustration, a theme beautifully explored in the Psalms, such as Psalm 13. This verse also sets up the dramatic revelation of God's power over Pharaoh, emphasizing that the intensification of suffering is part of God's plan to demonstrate His might and faithfulness in an undeniable way, leading to the ultimate deliverance of His people.
Exposition and Analysis
Exodus 5:22 captures Moses at a profound moment of human anguish and bewilderment, a stark contrast to the divine commission he received at the burning bush. After his initial confrontation with Pharaoh yielded only increased oppression for the Israelite slaves, Moses returns to the LORD, not with renewed faith, but with a raw, desperate lament. His direct challenge, "Lord, wherefore hast thou [so] evil entreated this people? why [is] it [that] thou hast sent me?" reveals a deep discouragement and confusion, a perceived failure that shakes the very foundation of his calling.
Key Word Analysis
This primitive root signifies "to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point); generally to retreat; often adverbial, again." In this context, Moses's "returning" to the LORD is not merely a physical act but a spiritual turning back to the source of his commission, albeit with a heart heavy with complaint rather than confident expectation. It implies a seeking of accountability from God Himself.
This primitive root means "to spoil (literally, by breaking to pieces); figuratively, to make (or be) good for nothing, i.e. bad (physically, socially or morally); afflict, (be, bring, do) evil (doer, entreat, man), do harm, (do) hurt." Moses uses this strong term to express his perception that God has, in effect, brought harm or greater affliction upon the Israelites by initiating this confrontation with Pharaoh. From Moses's human perspective, God's actions have led to a worse outcome for His people, conveying a sense of betrayal or misunderstanding.
This primitive root means "to send away, for, or out (in a great variety of applications)." Moses's question, "why is it that thou hast sent me?" directly challenges the divine commission he received. He perceives his mission as a failure, not because of his own inadequacy, but because God's sending has seemingly resulted in greater suffering rather than deliverance, leading him to question the very purpose and wisdom of his divine appointment.
Verse Breakdown
"And Moses returned unto the LORD"
This phrase signifies Moses's turning back to God, not in praise or confident prayer, but in a state of deep distress and questioning. It highlights his direct access to God, even in his moments of doubt, underscoring the intimate relationship between the human leader and the divine sovereign.
"and said, Lord, wherefore hast thou [so] evil entreated this people?"
Moses's lament is a direct, unfiltered complaint to God. The term "evil entreated" (or "dealt ill with") is a strong accusation, reflecting Moses's perception that God's intervention has paradoxically worsened the plight of the Israelites. This clause reveals the profound human struggle to reconcile a good and powerful God with present suffering and seemingly negative outcomes.
"why [is] it [that] thou hast sent me?"
This second question is a direct challenge to God's wisdom and purpose in calling Moses. It expresses a crisis of purpose and identity for Moses, who feels that his divine mission has not only failed but has actively contributed to the increased misery of his people. It encapsulates his despair and confusion regarding God's plan and his role within it.
Literary Devices
The verse employs several powerful literary devices. Lament is central, as Moses pours out his heart in complaint to God, a common form of prayer in the Old Testament expressing distress and seeking divine intervention. The use of rhetorical questions ("wherefore hast thou so evil entreated this people? why is it that thou hast sent me?") emphasizes Moses's bewilderment and frustration, not necessarily seeking an immediate answer but expressing the depth of his emotional turmoil. There is a strong element of pathos, evoking sympathy for Moses's plight and the suffering of the Israelites. Furthermore, the verse functions as a turning point in the narrative, marking the nadir of human expectation before God's dramatic, redemptive intervention, setting the stage for the powerful demonstrations of divine might that follow.
Theological and Thematic Connections
Exodus 5:22 is a profound theological statement, revealing that God often allows circumstances to worsen before revealing His ultimate power and deliverance. This period of intensified suffering serves to test and refine the faith of His people, demonstrate the hardened heart of the oppressor, and ultimately magnify God's glory when He intervenes decisively. It teaches us that authentic faith permits honest lament and questioning before God; He is not intimidated by our doubts and hears our cries, often using such moments to draw us into deeper dependence and understanding of His inscrutable but perfect plans.
Reflection and Application
Exodus 5:22 offers profound comfort and insight for believers today, reminding us that even the greatest biblical figures experienced moments of profound doubt and despair. It teaches us that it is permissible, even human, to express our raw doubts, frustrations, and perceived failures directly to God when circumstances seem to worsen despite our obedience. Moses's honest lament demonstrates that true faith does not preclude questioning or periods of despair; rather, it is in these moments that our faith is refined and deepened as we learn to trust God's character and sovereign plan even when His methods are beyond our comprehension. This verse reminds us that God hears our complaints and is faithful to reveal His purpose and deliver on His promises, even when the path is difficult and our understanding limited, ultimately working all things for His glory and our good.
Questions for Reflection
FAQ
Does Moses's complaint indicate a lack of faith?
While Moses expresses deep despair and questions God's method and wisdom, his complaint is directed to the LORD, not away from Him. This demonstrates a form of desperate faith—he still believes God is the one who can intervene, even if he doesn't understand why things are worsening. It's an honest lament from a burdened heart, akin to many psalms where the psalmist cries out to God in distress while still acknowledging His sovereignty and power (e.g., Psalm 22). It reveals the authenticity of his relationship with God, where even doubt can be brought into the divine presence.
Why would God allow the suffering of His people to intensify?
God often allows suffering to intensify for several profound reasons, all serving His greater redemptive purposes. Firstly, it serves to fully expose and demonstrate the enemy's hardened heart and true nature, as seen with Pharaoh's escalating cruelty (Exodus 7:3-5). Secondly, it allows for a more dramatic and undeniable display of God's own overwhelming power in deliverance, ensuring that both His people and their oppressors know that He is the LORD (Exodus 9:16). Thirdly, it humbles His people, teaching them complete reliance on Him and removing any trust in human strength or strategy. Finally, this intensification often prepares them for the magnitude of the redemption He is about to bring, making the eventual salvation all the more glorious and memorable. This pattern underscores that God's ways are higher than human ways, and His wisdom transcends our immediate understanding (Isaiah 55:8-9).
Christ-Centered Fulfillment
Moses's profound anguish and questioning in Exodus 5:22 serve as a powerful foreshadowing of the greater burden and suffering that the ultimate Deliverer, Jesus Christ, would endure. Just as Moses bore the weight of his people's suffering and their blame, Jesus, though innocent, bore the ultimate weight of humanity's sin and experienced profound anguish, even crying out to God on the cross, "My God, my God, why have you forsaken me?" (Matthew 27:46). From a human perspective, Christ's crucifixion appeared to be the ultimate "evil entreatment" and a catastrophic failure of His mission. Yet, just as Moses's suffering was a prelude to Israel's miraculous deliverance from Egypt, Christ's suffering and perceived failure on the cross were the necessary prelude to humanity's ultimate redemption and His glorious resurrection. He is the true Lamb of God who takes away the sin of the world (John 1:29), enduring the ultimate "evil entreatment" for the sake of His people, demonstrating God's sovereign plan to bring salvation and eternal deliverance through the path of suffering and apparent defeat, culminating in triumph over sin and death (Colossians 2:13-15).