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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 5:23 captures Moses' profound lament and disillusionment following his initial confrontation with Pharaoh. Despite having obeyed God's direct command to demand the Israelites' release, Moses finds that his intervention has not only failed to bring deliverance but has instead intensified the suffering of his people, leading him to question God's apparent inaction and the efficacy of his divine mission.
Context
Literary Context
This verse serves as the climax of Moses' initial, failed attempt to secure Israel's freedom, immediately following Pharaoh's harsh decree to withhold straw while maintaining brick quotas (as detailed in Exodus 5:6-9). The Israelites, crushed by this increased burden, turn their anger and despair on Moses and Aaron, accusing them of making the people "abhorrent in the eyes of Pharaoh and in the eyes of his servants" (Exodus 5:21). Moses, now bearing the weight of his people's suffering and their accusations, turns to God in a raw, honest lament. This verse sets the stage for God's powerful reaffirmation of His covenant promises and His plan for deliverance in Exodus 6:1-8.
Historical & Cultural Context
Ancient Egypt was a highly centralized, autocratic society where the Pharaoh was considered a divine king, an embodiment of the gods. His word was law, and his power was absolute. Labor was often organized through state-controlled projects, and foreign peoples (like the Israelites) were frequently conscripted for arduous tasks, such as brick-making for monumental construction. The demand for bricks without straw was an extreme form of oppression, designed not merely to extract labor but to break the spirit of the people, making their task impossible and punishing them for even the thought of freedom. Moses' direct address to Pharaoh, speaking in the name of another God, was an act of profound defiance against the very foundation of Egyptian religious and political authority, inherently provoking a severe reaction.
Key Themes
Exodus 5:23 contributes to several major themes within the book of Exodus. It highlights the theme of divine sovereignty versus human agency, showing that God's plan unfolds according to His timing and methods, often beyond human comprehension or expectation. It underscores the cost of obedience, demonstrating that following God's call does not always lead to immediate ease but can, in fact, intensify opposition before ultimate victory. Furthermore, it introduces the theme of human lament and doubt, portraying Moses, a divinely appointed leader, grappling with profound frustration and questioning God's apparent inaction in the face of escalating suffering, a theme echoed in many psalms of lament (e.g., Psalm 13). This verse also sets up the dramatic revelation of God's power, as the deepening of the crisis serves to magnify God's eventual, undeniable deliverance, ensuring that the Israelites would "know that I am the LORD" (Exodus 7:5).
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to go or come (in a wide variety of applications)." In this context, it signifies Moses' obedient arrival and initiation of the divine mission. Moses emphasizes that he "came" precisely as commanded by God, highlighting his faithfulness despite the negative outcome.
A primitive root meaning "to arrange; but used figuratively (of words), to speak." This word emphasizes the authoritative and deliberate nature of Moses' communication to Pharaoh. He spoke "in thy name," indicating he was acting as God's authorized messenger, delivering a divine decree, not merely a request.
A primitive root meaning "to spoil (literally, by breaking to pieces); figuratively, to make (or be) good for nothing, i.e. bad (physically, socially or morally); afflict, harm, hurt, vex." This term powerfully conveys the severe, destructive, and malicious nature of Pharaoh's actions, which went beyond mere inconvenience to actively breaking and afflicting the people.
A primitive root meaning "to snatch away, whether in a good or a bad sense; defend, deliver (self), escape, rescue, rid, save." Moses' use of this word twice, with the emphatic "at all," underscores his perception of God's complete failure to "snatch away" or "rescue" His people, directly contradicting the divine promise.
Verse Breakdown
"For since I came to Pharaoh to speak in thy name"
Moses begins by grounding his complaint in his obedience. He reminds God that he initiated this confrontation with Pharaoh precisely as instructed, acting as God's authorized representative and speaking with divine authority. This clause establishes the premise for Moses' grievance: he did exactly what God asked, yet the outcome was disastrous.
"he hath done evil to this people"
This is the immediate, tangible consequence of Moses' obedience. Pharaoh's response was not merely a refusal but an active intensification of oppression. The "evil" done refers to the brutal decree of brick-making without straw, which inflicted severe physical and emotional suffering on the Israelites, making their lives even more miserable than before.
"neither hast thou delivered thy people at all"
This is the core of Moses' lament and accusation. He directly challenges God, expressing his profound disappointment and sense of betrayal. The emphatic "at all" (derived from the doubling of the Hebrew root for "delivered") conveys a complete and utter lack of divine intervention, implying that God has failed to uphold His promise of liberation. It is a raw cry of despair from a leader burdened by the suffering of his people and seemingly abandoned by the very God who sent him.
Literary Devices
Exodus 5:23 is rich with literary devices that amplify Moses' despair. The primary device is Lament, a common biblical form of prayer or complaint directed to God, characterized by an expression of suffering, a plea for help, and sometimes an accusation against God. Moses' words are a classic example, articulating his distress and questioning God's actions. There is also a strong sense of Irony: Moses, sent by God to deliver His people, inadvertently causes their suffering to intensify. The intended outcome (deliverance) is starkly contrasted with the actual outcome (increased oppression), creating a poignant sense of tragic irony. Furthermore, Moses' "at all" can be seen as Hyperbole, an exaggeration used for emphasis. While God had not yet delivered them, to say He had not delivered them "at all" expresses the depth of Moses' immediate frustration and the feeling of complete failure, rather than a literal assessment of God's long-term plan.
Theological and Thematic Connections
Moses' lament in Exodus 5:23 is a profound theological statement on the nature of divine providence and human faith. It reveals that God's ways are often inscrutable, and His timing rarely aligns with human expectations. The intensification of suffering before deliverance is a recurring pattern in biblical history, serving to demonstrate God's absolute sovereignty and to ensure that His people recognize His hand alone in their salvation. This period of exacerbated affliction also serves to further harden Pharaoh's heart, setting the stage for the dramatic display of God's power through the plagues, ultimately bringing glory to His name and demonstrating His unique identity as the LORD to both Israel and Egypt. This passage normalizes honest lament before God, showing that even His chosen leaders wrestle with doubt and despair, yet it also implicitly calls for patient trust in His ultimate faithfulness.
Reflection and Application
Moses' raw and honest complaint in Exodus 5:23 offers profound comfort and validation for believers today. In moments when our obedience to God seems to lead to worse outcomes, when prayers feel unanswered, or when suffering intensifies despite our faithfulness, this passage reminds us that it is not only permissible but healthy to voice our frustrations, doubts, and disappointments directly to God. Moses' lament demonstrates that God can handle our honest questions and our deepest despair. His complaint, far from being a sign of weak faith, is a testament to his deep care for his people and his wrestling with God's perceived inaction. This verse encourages us to bring our whole selves before God, trusting that even in the midst of our confusion, He is sovereign and His purposes will ultimately prevail. It challenges us to cultivate a faith that perseveres through the "dark night" of intensified trials, believing that God is at work even when we cannot see it, and that His ultimate deliverance will be glorious and undeniable.
Questions for Reflection
FAQ
Is it permissible for believers to complain to God like Moses did?
Yes, Moses' lament in Exodus 5:23 demonstrates that it is permissible and even healthy to express honest frustration, doubt, and disappointment to God. The biblical tradition, particularly in the Psalms, is rich with examples of lament, where individuals pour out their hearts to God in times of distress (e.g., Psalm 22). God invites us to bring our whole selves, including our struggles and questions, before Him. Such complaints, when offered in faith, can be a form of prayer that ultimately deepens our trust as we await His response and deliverance.
Why did God allow the Israelites' suffering to increase after Moses' initial obedience?
God allowed the suffering to intensify for several profound theological reasons, all part of His sovereign plan. Firstly, it served to further harden Pharaoh's heart, setting the stage for God to display His overwhelming power through the plagues, ensuring that Pharaoh and Egypt would "know that I am the LORD" (Exodus 7:5). This dramatic escalation would leave no doubt about the source of Israel's eventual liberation. Secondly, it deepened the Israelites' desperation, making their eventual deliverance clearly attributable to God alone, rather than to Moses' negotiation or human effort. This process was designed to solidify their faith and reliance on God for their salvation, teaching them that true rescue comes from Him alone. This pattern is often seen in God's dealings, where circumstances worsen before a dramatic divine intervention, magnifying His glory and power.
Christ-Centered Fulfillment
Moses' experience in Exodus 5:23 powerfully foreshadows the path of Christ and the nature of ultimate deliverance. Just as Moses, sent by God, faced increased opposition and suffering for his people before their liberation, so too did Christ, the ultimate deliverer, face intense suffering and perceived abandonment before accomplishing salvation. The temporary intensification of suffering for Israel highlighted God's sovereign power to deliver, ensuring that the deliverance was His work alone. Similarly, Christ's journey to the cross was marked by escalating opposition, culminating in a moment of profound darkness and apparent defeat, where He cried out, "My God, my God, why hast thou forsaken me?" (Matthew 27:46). Yet, this very moment of perceived failure was God's chosen means to achieve the ultimate victory over sin and death, demonstrating His power and securing eternal deliverance for all who believe. Christ's obedience, even unto death, brought about the true "snatching away" (deliverance) of His people from the bondage of sin, fulfilling the pattern of suffering preceding glorious salvation.