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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 5:7 marks a pivotal and cruel escalation in the oppression of the Israelite slaves in Egypt. Following Moses and Aaron's initial demand for freedom, Pharaoh, in a display of hardened defiance, dismisses their plea as idleness and retaliates by imposing a new, impossible decree: the Israelite laborers must now gather their own straw for brick production while maintaining the same, unyielding output quota. This calculated act was designed not merely to increase their physical suffering but to crush their spirit, extinguish any nascent hope of deliverance, and demonstrate Pharaoh's absolute, tyrannical power over them.
Context
Literary Context
This verse is a direct and immediate consequence of Moses and Aaron's first confrontation with Pharaoh, detailed in Exodus 5:1-6. Moses and Aaron, acting on God's command, had approached Pharaoh with the demand, "Let my people go, that they may hold a feast to me in the wilderness." Pharaoh's response is swift and harsh, revealing his contempt for the Israelites and their God. He accuses them of idleness and seeking to shirk their duties, immediately issuing the decree found in Exodus 5:7-9. This verse thus serves as the turning point where Pharaoh's resistance hardens, leading directly to the intensified suffering of the Israelites and setting the stage for the divine judgments that will follow. It marks the beginning of the "worse before better" phase of their deliverance.
Historical & Cultural Context
In ancient Egypt, brick-making was a fundamental industry, essential for constructing monumental buildings, cities, and infrastructure. Mud bricks were typically made from Nile clay mixed with water and chopped straw, which acted as a binding agent to provide tensile strength and prevent cracking as the bricks dried. The straw was usually provided by the taskmasters, often collected from threshing floors or fields. By forcing the Israelites to "go and gather straw for themselves," Pharaoh was not only removing a critical provision but also compelling them to search for straw in areas already harvested, or to collect stubble, which was far more arduous and time-consuming. This drastically increased their labor without reducing their output quota, making their task practically impossible and designed to exhaust them physically and emotionally. It was a common tactic of ancient oppressors to break the will of enslaved populations through such means.
Key Themes
Exodus 5:7 significantly contributes to several overarching themes within the book of Exodus. Firstly, it highlights the escalating conflict between God and Pharaoh, where Pharaoh's defiance directly provokes God's subsequent powerful interventions, as seen in the progression of the plagues in Exodus 7, Exodus 8, Exodus 9, Exodus 10, Exodus 11, Exodus 12. Secondly, it underscores the nature of oppression and slavery, vividly portraying the dehumanizing tactics employed by a tyrannical ruler to maintain control and crush hope. This suffering, though severe, also serves God's purpose in demonstrating His sovereignty amidst adversity, showing that even human evil cannot thwart His ultimate plan for deliverance. Finally, the intensified burden serves as a refining fire for the Israelites, stripping away any self-reliance and deepening their desperate dependence on God alone for salvation, preparing them to truly appreciate the mighty hand of the Lord in their eventual liberation, as celebrated in passages like Exodus 15.
Exposition and Analysis
Key Word Analysis
Meaning "to add or augment," often adverbial, "to continue to do a thing." In this context, with the negative "no," it signifies a cessation or discontinuation of a previously established practice. Pharaoh's decree is a definitive end to the provision of straw, marking a sharp and oppressive shift from the "heretofore" (H8032, H8543) norm. This word emphasizes the deliberate withdrawal of a vital resource, making the Israelites' task fundamentally more difficult.
Referring to "refuse haum or stalks of grain," typically chopped and used as a binding agent in mud bricks or for fodder. This word denotes the essential material for brick production. Its significance here lies in its sudden unavailability from the usual source. The very substance that made their labor feasible is now withheld, turning a productive task into an impossible burden.
Meaning "to become sapless through drought," or "to forage for straw, stubble or wood." This verb describes the new, arduous, and time-consuming task imposed upon the Israelites. Instead of receiving the prepared material, they are now forced to scavenge for it themselves, often in fields already harvested, which would yield only meager, scattered remnants. This word encapsulates the increased physical burden and the deliberate inefficiency introduced into their labor.
Verse Breakdown
"Ye shall no more give the people straw to make brick, as heretofore:"
This clause represents Pharaoh's direct command to his taskmasters, revoking the established practice of providing straw to the Israelite laborers. The phrase "no more" (from yâçaph) emphasizes the abrupt and definitive cessation of this provision. "As heretofore" highlights that this is a deliberate change from the norm, a punitive measure designed to inflict greater hardship. This withdrawal of a necessary resource directly impedes their ability to meet their quotas, yet the quotas themselves remain unchanged.
"let them go and gather straw for themselves."
This second clause specifies the new, oppressive requirement. The Israelites are now compelled to expend their own time and energy, which was previously dedicated solely to brick production, on the laborious and inefficient task of foraging for straw. This command forces them to perform two tasks for the price of one, drastically increasing their workload and making their already difficult labor nearly impossible. It is a calculated move to break their spirit and demonstrate Pharaoh's absolute control.
Literary Devices
Exodus 5:7 masterfully employs several literary devices to convey the depth of the Israelites' oppression and the nature of the conflict. Escalation is a primary device, as Pharaoh's decree marks a significant increase in the Israelites' suffering, directly in response to Moses's demand for freedom. This heightening of tension builds narrative suspense and sets the stage for God's powerful intervention. Irony is also present: Pharaoh's attempt to crush the Israelites' spirit and extinguish their hope through intensified labor inadvertently serves God's larger purpose, preparing the people for a profound deliverance that will undeniably be attributed to divine power alone. The very act of oppression becomes a catalyst for God's glory. Furthermore, Symbolism is evident; "straw" is not merely a building material but becomes a potent symbol of the Israelites' basic resources, their very means of survival and productivity, being cruelly withheld. Its forced acquisition symbolizes the impossible burden placed upon them and the dehumanizing nature of their bondage.
Theological and Thematic Connections
Exodus 5:7 powerfully illustrates that seeking God's will and pursuing freedom, whether physical or spiritual, can often lead to an immediate intensification of opposition. This passage assures believers that even when circumstances worsen after an initial step of faith, God is profoundly aware of His people's suffering and remains sovereign over all events. Pharaoh's cruel decree, while designed to break Israel, ultimately serves God's larger plan to demonstrate His power, humble Pharaoh, and bring about a more profound and undeniable deliverance. This period of intensified hardship refined Israel's faith, stripping away self-reliance and deepening their desperate dependence on God alone.
Reflection and Application
Exodus 5:7 offers profound lessons for contemporary believers navigating life's challenges. When we commit to following God more closely, step out in faith, or seek liberation from spiritual bondage, we may, surprisingly, encounter intensified opposition or increased burdens, much like the Israelites experienced after Moses's initial plea. This passage encourages us to recognize that such increased pressure is not a sign of God's abandonment or disapproval, but often an indicator that He is actively at work, and that a breakthrough or deliverance may be near. It calls us to persevere in faith, trusting that God sees our burdens, hears our cries, and is intimately acquainted with our suffering, even when the path seems to grow harder. Our response should be continued reliance on His strength, understanding that these trials can deepen our dependence on Him, purify our motives, and prepare us to fully appreciate His ultimate intervention and the freedom He provides.
Questions for Reflection
FAQ
Why did God allow the Israelites' suffering to intensify after Moses's intervention?
God allowed the suffering to intensify for several profound reasons, all serving His sovereign plan. Primarily, it served to fully expose and demonstrate Pharaoh's hardened heart and absolute defiance against the Lord, setting the stage for God's powerful display of judgment through the ten plagues. This escalation made it clear that Pharaoh would not yield easily, necessitating a divine intervention of unparalleled power. For the Israelites, this increased burden acted as a crucible, deepening their desperation and revealing their utter dependence on God for deliverance. It stripped away any lingering hope in human solutions or their own efforts, thus preparing them to fully appreciate and remember God's mighty hand when salvation finally came. This period of intense suffering also highlighted the true nature and brutality of their bondage, making their eventual freedom, achieved solely by God's power, all the more precious and undeniable, solidifying their faith in Him as their Redeemer, as seen in Exodus 14:31.
Christ-Centered Fulfillment
Exodus 5:7, with its depiction of intensified suffering under an oppressive ruler and the imposition of an impossible task, powerfully foreshadows the greater bondage from which humanity needed deliverance – the bondage of sin and death under the tyranny of the Law. Just as Israel groaned under Pharaoh's cruel demands to make bricks without straw, humanity groans under the weight of sin's impossible requirements and the Law's condemnation, unable to achieve righteousness by its own efforts, as articulated in Romans 3:20. Christ, however, is the ultimate Deliverer who did not merely lighten the burden but bore the entire crushing weight of sin and the curse of the Law on the cross. He perfectly fulfilled the Law's demands on our behalf, offering true freedom and rest from this impossible task. His victory over sin and death provides the ultimate answer to humanity's impossible labor, ushering in a new covenant of grace where the yoke is easy and the burden is light for all who come to Him, as promised in Matthew 11:28-30. Through His sacrifice, we are freed from the impossible task of earning our salvation, receiving the gift of righteousness by faith alone, as celebrated in 2 Corinthians 5:21.