Exodus 5:5

Translation
King James Version
And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens.
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KJV (with Strong's)
And Pharaoh H6547 said H559, Behold, the people H5971 of the land H776 now are many H7227, and ye make them rest H7673 from their burdens H5450.
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Complete Jewish Bible
Look!" Pharaoh added, "the population of the land has grown, yet you are trying to have them stop working!"
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Berean Standard Bible
Pharaoh also said, “Look, the people of the land are now numerous, and you would be stopping them from their labor.”
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American Standard Version
And Pharaoh said, Behold, the people of the land are now many, and ye make them rest from their burdens.
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World English Bible Messianic
Pharaoh said, “Behold, the people of the land are now many, and you make them rest from their burdens.”
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Geneva Bible (1599)
Pharaoh saide furthermore, Behold, much people is nowe in the lande, and ye make them leaue their burdens.
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Young's Literal Translation
Pharaoh also saith, `Lo, numerous now is the people of the land, and ye have caused them to cease from their burdens!'
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See also
Exodus 1:7Exodus 1:11Proverbs 14:28
See on the biblical-era map
The Kingdom of Egypt in the Time of Moses
The Kingdom of Egypt in the Time of Moses View full PDF

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In the KJVVerse 1,638 of 31,102

Study This Verse

SUMMARY

Exodus 5:5 captures Pharaoh's immediate, defiant, and economically driven rejection of Moses and Aaron's request for the Israelites' temporary release. He views the burgeoning Hebrew population as an indispensable labor force, whose productivity is paramount to Egypt's prosperity, and he perceives any proposed cessation from their forced labor as an unacceptable challenge to his absolute authority and a direct threat to his kingdom's economic stability. This statement not only denies God's command but also foreshadows Pharaoh's subsequent intensification of the Israelites' oppression.

CONTEXT

  • Literary Context: This verse immediately follows Moses and Aaron's initial confrontation with Pharaoh, where they deliver God's command: "Let my people go, that they may hold a feast unto me in the wilderness" (Exodus 5:1). Pharaoh's response in Exodus 5:2 is a defiant "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." Verse 5:5 then elaborates on his reasoning, revealing his core concern: the economic impact of releasing such a vast workforce. This sets the stage for the escalating conflict, where Pharaoh not only refuses but also intensifies the Israelites' burdens, as detailed in Exodus 5:6-9, directly countering God's demand with increased oppression.
  • Historical & Cultural Context: Ancient Egypt was an agrarian society and a monumental empire, heavily reliant on a vast labor force for its immense building projects, agricultural output, and military endeavors. Slavery, often through conquest or debt, was a recognized institution. The Israelites had been enslaved for centuries, forced into harsh labor, particularly in brick-making and construction (Exodus 1:11-14). Pharaoh, as the divine king, was considered the embodiment of order (Ma'at) and the ultimate authority, with absolute control over his subjects and resources. His refusal to release the Israelites, especially given their large numbers, was not merely a personal whim but a strategic decision rooted in the economic and political stability of his empire, which he believed was divinely sanctioned. Any disruption to the labor force was seen as an assault on the very foundation of Egyptian power and prosperity.
  • Key Themes: Exodus 5:5 contributes significantly to several key themes in Exodus. It highlights the theme of Divine Sovereignty vs. Human Resistance, as Pharaoh directly opposes God's explicit command, asserting his own will and perceived authority over the Lord's. It underscores the Nature of Oppression and Slavery, revealing how Pharaoh views human beings as mere economic commodities, valuing productivity and control over human dignity and freedom. The verse also implicitly reinforces the theme of God's Covenant Faithfulness, as the very "many" people Pharaoh laments are the descendants of Abraham, whom God promised to multiply (Genesis 12:2). Finally, it initiates the Clash of Kingdoms, pitting the oppressive, self-serving kingdom of Egypt against God's liberating rule, setting the stage for the plagues and the ultimate demonstration of divine power.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • people (Hebrew, ʻam', H5971): This word (H5971) refers to a congregated unit, a community, or a nation. In this context, it emphasizes the collective identity of the Israelites, not just as individuals, but as a distinct group, albeit one enslaved. Pharaoh acknowledges their unity and numerical strength, which he perceives as both a valuable asset and a potential threat if not kept under control.
  • many (Hebrew, rab', H7227): Derived from H7227, this term signifies abundance in quantity, size, or number. Pharaoh's use of "many" highlights his acute awareness of the Israelites' burgeoning population, which had grown exponentially despite Egyptian oppression (Exodus 1:7). For Pharaoh, their great numbers translate directly into immense economic value as a labor force, making their release an even more unpalatable proposition.
  • rest (Hebrew, shâbath', H7673): This primitive root (H7673) means to repose, desist from exertion, or cease. It is the root word for "Sabbath." Pharaoh's accusation that Moses and Aaron were causing the people to "rest" implies an unacceptable cessation of their labor, a direct challenge to the continuous, forced productivity he demanded. This word choice underscores the fundamental clash between God's desire for His people to find rest and worship, and Pharaoh's insistence on unending toil.
  • burdens (Hebrew, çᵉbâlâh', H5450): This word (H5450) specifically denotes porterage or heavy, oppressive loads. It vividly describes the harsh, involuntary, and dehumanizing labor imposed upon the Israelites. Pharaoh's concern is not for the well-being of the people, but for the interruption of the "burdens" they carry, which are essential to his kingdom's infrastructure and economy.

Verse Breakdown

  • "And Pharaoh said,": This opening establishes Pharaoh's authoritative voice and his direct, unyielding response to Moses and Aaron. It signals the beginning of his defiant opposition to God's command.
  • "Behold, the people of the land now [are] many,": Pharaoh's exclamation ("Behold!") draws attention to a fact he considers self-evident and problematic. He acknowledges the vast numbers of the Israelite population ("the people of the land"), recognizing their significant presence and, implicitly, their immense economic value as an enslaved workforce. This statement reveals his primary concern is not theological or spiritual, but pragmatic and economic.
  • "and ye make them rest from their burdens.": This is Pharaoh's direct accusation and the core of his refusal. He frames Moses and Aaron's request for a three-day journey to worship as an attempt to cause the people to "rest" or cease from their oppressive, forced labor ("burdens"). This reveals his view of the Israelites solely as a means to an end—a productive labor force—and any interruption to their work is seen as a direct challenge to his authority and a threat to Egypt's prosperity.

Literary Devices

Exodus 5:5 employs several literary devices to convey Pharaoh's character and the nature of the conflict. The most prominent is Irony, as Pharaoh accuses Moses and Aaron of making the people "rest" when, in fact, they had not yet caused any cessation of work; their request was for a future, temporary release. This accusation is a rhetorical maneuver, designed to justify his refusal and to frame Moses and Aaron as disruptive agitators. There is also an element of Hyperbole in Pharaoh's implication that simply asking for a three-day journey constitutes "making them rest from their burdens," exaggerating the impact of the request to dismiss it. Furthermore, the verse uses Antithesis, contrasting God's desire for His people's spiritual freedom and rest with Pharaoh's insistence on their perpetual, burdensome labor. This stark opposition sets the stage for the escalating divine judgment against Pharaoh's oppressive regime.

THEOLOGICAL AND THEMATIC CONNECTIONS

Pharaoh's response in Exodus 5:5 serves as a foundational moment, illustrating the profound clash between human will, driven by self-interest and worldly power, and the sovereign will of God. Pharaoh's declaration that the Israelites are "many" and must not "rest from their burdens" encapsulates a worldview that prioritizes economic gain and absolute control over human dignity, divine command, and spiritual freedom. This reflects a recurring biblical theme where earthly kingdoms and their rulers resist God's liberating purposes, often at great cost. His stubbornness foreshadows the hardening of his heart and the subsequent divine judgments, demonstrating that defiance against God's clear word inevitably leads to severe consequences, not only for the individual but for their entire domain.

  • Psalm 10:4 - The wicked, through pride, do not seek God; all their thoughts are, "There is no God."
  • Proverbs 29:1 - He that being often reproved hardeneth his neck shall suddenly be destroyed, and that without remedy.
  • Matthew 6:24 - No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.

REFLECTION AND APPLICATION

Exodus 5:5 offers profound lessons for contemporary believers. Pharaoh's immediate concern for economic productivity over human well-being and divine command challenges us to examine our own priorities. Do we, like Pharaoh, allow worldly concerns—our careers, financial security, or personal comfort—to take precedence over God's clear call to worship, rest, or act justly? This verse warns against the spiritual danger of seeing people merely as resources or means to an end, rather than as image-bearers of God deserving of dignity and freedom. It also highlights the insidious nature of resistance to God's will; what begins as a refusal can quickly escalate into active oppression and a hardening of the heart, leading to greater suffering for all involved. We are called to cultivate a heart of humble obedience, recognizing that true rest and prosperity come from aligning our lives with God's purposes, even when it means relinquishing perceived control or material gain.

Questions for Reflection

  • Where in my life might I be prioritizing worldly productivity or perceived control over God's call to rest, worship, or compassion?
  • In what ways do I view people as means to an end, rather than valuing their inherent dignity and spiritual well-being?
  • How does Pharaoh's escalating resistance serve as a warning for my own potential stubbornness in obeying God's commands?
  • What "burdens" in my life am I unwilling to let go of, even if God is calling me to a different kind of "rest"?

FAQ

Why was Pharaoh so concerned about the Israelites resting?

Answer: Pharaoh's concern was primarily economic and political. The Israelites constituted a massive, enslaved workforce, crucial for Egypt's monumental building projects, agricultural output, and overall prosperity. Any "rest" or cessation from labor, even for a short religious journey, was perceived as a direct loss of economic output, a challenge to his absolute authority, and a dangerous precedent that could undermine the entire system of forced labor. He viewed their productivity as essential to the stability and wealth of his kingdom, making any interruption unacceptable.

Did Moses and Aaron actually make the people rest before this encounter?

Answer: No, the biblical text does not indicate that Moses and Aaron had yet caused the people to "rest." Pharaoh's accusation in Exodus 5:5 is a rhetorical device, a pre-emptive strike to justify his refusal and to frame Moses and Aaron as agitators who were inciting idleness and rebellion. Their request was for a future, temporary release for worship, not for an immediate cessation of work. Pharaoh twisted their intent to portray them as disruptive and a threat to his established order.

CHRIST-CENTERED FULFILLMENT

Exodus 5:5 vividly foreshadows the ultimate conflict between the oppressive powers of this world and God's liberating plan, finding its profound fulfillment in Jesus Christ. Pharaoh's resistance to letting Israel "rest from their burdens" mirrors humanity's deep-seated resistance to true spiritual freedom. Just as Pharaoh sought to keep Israel enslaved for economic gain, sin and the powers of this fallen world seek to keep humanity burdened, productive for their own ends, and alienated from God. Christ, however, comes as the ultimate liberator, offering true rest from the crushing "burdens" of sin, the demands of the law, and the spiritual slavery to death (Matthew 11:28-30). His call to "come unto me, all ye that labour and are heavy laden" is a direct invitation to find spiritual rest and freedom from the oppressive yoke of a fallen world, a freedom that worldly systems and self-interest often vehemently resist, just as Pharaoh resisted God's will for Israel. Christ's sacrifice on the cross breaks the chains of spiritual bondage, allowing His people to truly "rest" in His finished work and worship God in Spirit and truth (Hebrews 4:9-10).

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Commentary on Exodus 5 verses 3–9

I. II. Main points1. 2. Sub-points

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 3–9. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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