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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 5:3–9. His three-level outline is real structure in the source text, so it is rendered as structure.
Finding that Pharaoh had no veneration at all for God, Moses and Aaron next try whether he had any compassion for Israel, and become humble suitors to him for leave to go and sacrifice, but in vain.
I.Their request is very humble and modest, Exo 5:3.
They make no complaint of the rigour they were ruled with. They plead that the journey they designed was not a project formed among themselves, but that their God had met with them, and called them to it. They beg with all submission: We pray thee. The poor useth entreaties; though God may summon princes that oppress, it becomes us to beseech and make supplication to them. What they ask is very reasonable, only for a short vacation, while they went three days' journey into the desert, and that on a good errand, and unexceptionable: "We will sacrifice unto the Lord our God, as other people do to theirs;" and, lastly, they give a very good reason, "Lest, if we quite cast off his worship, he fall upon us with one judgment or other, and then Pharaoh will lose his vassals."
II.Pharaoh's denial of their request is very barbarous and unreasonable, Exo 5:4-9.
1.His suggestions were very unreasonable.
(1.)That the people were idle, and that therefore they talked of going to sacrifice. The cities they built for Pharaoh, and the other fruit of their labours, were witnesses for them that they were not idle; yet he thus basely misrepresents them, that he might have a pretence to increase their burdens.
(2.)That Moses and Aaron made them idle with vain words, Exo 5:9. God's words are here called vain words; and those that called them to the best and most needful business are accused of making them idle. Note, The malice of Satan has often represented the service and worship of God as fit employment for those only that have nothing else to do, and the business only of the idle; whereas indeed it is the indispensable duty of those that are most busy in the world.
2.His resolutions hereupon were most barbarous.
(1.)Moses and Aaron themselves must get to their burdens (Exo 5:4); they are Israelites, and, however God had distinguished them from the rest, Pharaoh makes no difference: they must share in the common slavery of their nation. Persecutors have always taken a particular pleasure in putting contempt and hardship upon the ministers of the churches.
(2.)The usual tale of bricks must be exacted, without the usual allowance of straw to mix with the clay, or to burn the bricks with, that thus more work might be laid upon the men, which if they performed, they would be broken with labour; and, if not, they would be exposed to punishment.
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Summary
Exodus 5:3 records Moses and Aaron's pivotal plea to Pharaoh, delivering God's non-negotiable command for Israel to embark on a three-day journey into the desert to offer sacrifices to the LORD. This demand not only asserts God's sovereign claim over His covenant people and His exclusive terms for worship but also serves as a veiled yet potent warning of divine judgment should Pharaoh refuse, thereby initiating the escalating conflict between the Almighty God and the oppressive empire of Egypt.
Context
Literary Context
This verse immediately follows Moses and Aaron's initial, direct confrontation with Pharaoh, where they first declared God's command: "Let my people go, that they may hold a feast unto me in the wilderness" (Exodus 5:1). Pharaoh's defiant and dismissive response, "Who is the LORD, that I should obey his voice to let Israel go? I know not the LORD, neither will I let Israel go" (Exodus 5:2), sets the stage for the reiteration of the demand in verse 3. Moses and Aaron's speech in this verse is not a negotiation but a clarification and reinforcement of God's terms, emphasizing the specific purpose of their departure (worship) and the dire consequences of disobedience. It marks the beginning of the "battle of the gods," where Yahweh's power is pitted against the perceived divinity of Pharaoh and the gods of Egypt, leading directly into Pharaoh's increased oppression of the Israelites.
Historical & Cultural Context
In ancient Egypt, the Pharaoh was considered a divine king, a living god, and the embodiment of the state's power and religious authority. His refusal to acknowledge a foreign deity, especially one demanding the release of his vital slave labor, was an act of profound defiance against any perceived higher power. The request for a "three days' journey into the desert" was culturally significant. Egyptians viewed the desert as a place of danger and chaos, inhabited by malevolent spirits, contrasting with the fertile, ordered land of Egypt. Furthermore, animal sacrifices, particularly of sheep or goats, were an "abomination" to the Egyptians, who revered certain animals (e.g., cattle) as sacred (Exodus 8:26). Thus, performing such sacrifices within Egypt would have provoked outrage and likely violence from the Egyptians, necessitating a journey into the wilderness for ritually pure worship, free from syncretistic influences.
Key Themes
Exodus 5:3 contributes significantly to several overarching themes within the book of Exodus. It underscores the sovereignty and authority of Yahweh over all earthly rulers, including the mighty Pharaoh, challenging the very foundation of Egyptian polytheism and Pharaoh's divine claims. The demand for a specific journey and sacrifice highlights the theme of true worship and separation, emphasizing that God dictates the terms of His worship, which must be distinct from pagan practices and worldly entanglements. This initial confrontation also introduces the theme of divine judgment and consequences for disobedience, as the implied threats of "pestilence" and "sword" foreshadow the devastating plagues that God would unleash upon Egypt, demonstrating His power to enforce His will against all opposition, as seen in the later accounts of the plagues. Ultimately, the verse sets the stage for God's redemptive purpose for Israel: their liberation is not an end in itself, but a means to enable them to serve and worship Him as His covenant people, a purpose articulated throughout the narrative of Exodus.
Exposition and Analysis
Exodus 5:3 presents Moses and Aaron's specific, divinely mandated request to Pharaoh, establishing the terms of Israel's release and the consequences of refusal.
Key Word Analysis
This primitive root means "to encounter, whether accidentally or in a hostile manner; befall, (by) chance, (cause to) come (upon), fall out, happen, meet." In this context, it signifies a divine encounter or summons, emphasizing that the God of the Hebrews has specifically "called upon" or "met with" Moses and Aaron, giving them a direct commission. It underscores the divine origin and authority of their message, not merely a human initiative or request.
This word refers to "a road (as trodden); figuratively, a course of life or mode of action." Here, it denotes a physical "journey" or "way," specifically a "three days' journey" into the desert. This was not an arbitrary distance but a strategic requirement for ritual purity and separation from Egyptian idolatry, allowing for worship on God's terms. It implies a significant commitment and a clear demarcation from their current enslaved existence.
This primitive root means "to slaughter an animal (usually in sacrifice); kill, offer, (do) sacrifice, slay." This term is central to the purpose of Israel's departure. It highlights that the ultimate goal of their freedom is to engage in prescribed worship to the LORD, involving the offering of animals. This act of sacrifice was foundational to Israelite worship, signifying atonement, communion, and dedication to God.
Verse Breakdown
"And they said, The God of the Hebrews hath met with us:"
This opening phrase immediately reasserts the divine authority behind Moses and Aaron's message. They are not speaking on their own behalf but as commissioned agents of "The God of the Hebrews." This title emphasizes God's unique covenant relationship with Israel, distinguishing Him from the myriad gods of Egypt and asserting His unique claim over this particular people group. The phrase "hath met with us" underscores the authenticity and urgency of their message, indicating a direct divine encounter and mandate.
"let us go, we pray thee, three days' journey into the desert, and sacrifice unto the LORD our God;"
This clause specifies both the nature and location of the required worship. The "three days' journey" was a practical necessity to ensure ritual purity and separation from Egyptian influence, particularly their idolatry and practices that would be an "abomination" to the Egyptians. The core demand is to "sacrifice unto the LORD our God," highlighting that God demands worship on His own terms, free from syncretistic practices. The use of "LORD" (capitalized in KJV) consistently represents the Hebrew personal name of God, Yahweh, signifying His covenant faithfulness and active presence with His people. This demand establishes that Israel's freedom is for the ultimate purpose of serving and worshipping God.
"lest he fall upon us with pestilence, or with the sword."
This concluding phrase functions as a veiled, yet potent, warning of divine judgment. While ostensibly framed as a concern for Israel's well-being if they fail to obey God (which is true), it simultaneously serves as a prophetic threat against Pharaoh and Egypt if he prevents Israel from obeying God. The "pestilence" and "sword" are common instruments of divine judgment in the Old Testament, signifying widespread death and destruction. This foreshadows the devastating plagues that would later afflict Egypt (e.g., the plague of pestilence on livestock in Exodus 9:3 and the destruction of the firstborn in Exodus 12:29-30), demonstrating God's ultimate power over life and death, and His unwavering resolve to enforce His will against all opposition.
Literary Devices
Exodus 5:3 employs several powerful literary devices. Foreshadowing is prominent, as the warning of "pestilence, or with the sword" directly anticipates the plagues that God will unleash upon Egypt, particularly the plagues affecting livestock and the ultimate judgment of the firstborn. There is a strong element of Irony in this verse; Pharaoh's refusal to let Israel go, ostensibly to maintain his power and avoid a perceived threat, ultimately brings about the very calamities (pestilence and the sword of divine judgment) upon his own nation that Moses and Aaron warned against. The phrase "The God of the Hebrews hath met with us" functions as a declaration of Divine Commission and Authority, establishing Moses and Aaron as legitimate messengers of a powerful, distinct deity, thereby framing the ensuing conflict as a direct confrontation between Yahweh and Pharaoh. Finally, the "three days' journey into the desert" carries Symbolism, representing the necessary separation and purification required for true worship, moving from the defilement of Egypt to a sacred space of encounter with God.
Theological and Thematic Connections
Exodus 5:3 is rich in theological significance, asserting God's absolute sovereignty and His unique covenant relationship with Israel. It underscores that God, as the "God of the Hebrews" and "the LORD our God," possesses supreme authority over all earthly rulers and nations, demanding worship on His own terms, free from any worldly compromise or syncretism. The verse highlights the non-negotiable nature of God's commands and the severe consequences of disobedience, not only for those who fail to worship Him but also for those who hinder His people from doing so. This confrontation sets the stage for the unfolding of God's redemptive plan, demonstrating His power to deliver His people and His unwavering commitment to establishing them as a nation devoted entirely to His worship.
Reflection and Application
Exodus 5:3 serves as a profound reminder that God's commands are ultimately non-negotiable, and His will must be obeyed above all else. For believers today, it underscores the critical importance of prioritizing God's divine will, even when it directly challenges worldly authorities, cultural norms, or popular opinion. Just as Israel needed to separate themselves from Egyptian idolatry to worship God purely, we are called to set apart time, space, and our very lives for genuine worship and devotion, free from worldly distractions, influences, and the temptation of syncretism. True freedom, as this passage illustrates, is not merely political or physical liberation, but the spiritual freedom to serve and worship the living God. This verse also offers immense comfort and assurance, reminding us of God's ultimate power over all rulers and nations. Even amidst challenging circumstances or oppressive systems, He remains in control, and resistance to His will ultimately leads to divine judgment. Our ultimate purpose, like that of ancient Israel, is to worship and serve the LORD our God with wholehearted devotion.
Questions for Reflection
FAQ
Why was a "three days' journey into the desert" necessary for worship?
The "three days' journey" served multiple crucial purposes. Practically, it would distance the Israelites sufficiently from Egyptian influence, idolatry, and potential interference, allowing for a worship experience that was ritually pure and distinct from pagan practices. Theologically, it emphasized that God's worship required separation, dedication, and a distinct identity, not merely a superficial act within the confines of Egyptian society. Furthermore, the specific animals Israel would sacrifice (sheep and goats) were considered sacred by Egyptians, making it impossible to sacrifice them within Egypt without causing an "abomination" (Exodus 8:26) and inciting violence. Some commentators also suggest it was a test of Pharaoh's willingness to truly release them, as a shorter distance might have allowed for easy recapture.
What is the significance of the warning "lest he fall upon us with pestilence, or with the sword"?
This warning conveys the severe consequences of disobeying God's command, both for Israel and, implicitly, for Pharaoh. While framed as a concern for Israel's fate if they failed to worship, it primarily functions as a prophetic threat of divine judgment against Pharaoh and Egypt if he prevented Israel from obeying God. It highlights God's absolute sovereignty over life and death and His willingness to use instruments like "pestilence" (disease, widespread death) and "sword" (war, violence, or direct divine retribution) to enforce His will. This warning directly foreshadows the devastating plagues that would soon afflict Egypt, demonstrating God's power to execute judgment against those who defy Him.
Why is God referred to as "The God of the Hebrews" in this context?
Referring to God as "The God of the Hebrews" serves several key purposes. Firstly, it emphasizes His unique, covenantal relationship with Israel, distinguishing Him sharply from the myriad gods of Egypt. It asserts His specific claim over this people group, even while they were enslaved, underscoring that Moses and Aaron were acting on behalf of a particular, powerful deity who had a direct, personal relationship with the Israelites. Secondly, it establishes the divine authority of Moses and Aaron's message, making it clear that their demand was not a political negotiation but a divine imperative from the sovereign God of a specific people. This title also sets the stage for the demonstration of Yahweh's power as superior to all Egyptian deities and Pharaoh himself.
Christ-Centered Fulfillment
Exodus 5:3 profoundly prefigures Christ's ultimate work of deliverance and the nature of true worship. Just as God demanded Israel's release from Egyptian bondage to worship Him, Christ came to liberate humanity from the far greater bondage of sin and death, so that we might worship the living God in freedom (John 8:34-36). The requirement for a specific journey and sacrifice in the desert foreshadows Christ's perfect and once-for-all sacrifice on the cross, which is the ultimate act of worship and the sole means of access to God (Hebrews 9:11-14). Christ, wielding "all authority in heaven and on earth" (Matthew 28:18), confronts the "Pharaohs" of this world—the powers of darkness, sin, and spiritual oppression—and demands the release of His people, the Church. Those who resist His call for freedom and refuse to worship Him will ultimately face divine judgment, just as Pharaoh and Egypt experienced the devastating plagues (Revelation 20:11-15). Christ is the true "God of the new covenant people," establishing a spiritual kingdom whose citizens are called out of the world to worship Him "in spirit and truth" (John 4:23-24), preparing them for an eternal journey into His glorious presence.